iudgement of affliction that is such stir vp the Lord to wrath as this Church of Corinâ— did For whose vnreuerent paâ— taking of this holy ordinancâ— the Apostle saith in the verâ— following that many were weaâ— sicke and some of them taken away by death But as for the punishment of wicked and vngodly men it is certaine that such vnworthy receiuers eate and drinke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnation iudgement of eternall condemnation vnto themselues that is by that their vnreuerent and vnworthy receiuing of this so holy an ordinance they sinne highly against God which sinne of theirs shall bee punished with no lesse punishment then with eternall condemnation Before I enter into these parâ—iculers I will propound one inâ—truction from the scope of the holy Ghost in this text and that â— Seeing the Apostle hath beâ—ore exhorted vnto that christian â—uty of godly examination and preparation that euery christian ought to make before hee come to partake of this holy ordinance and now vseth such a reason to inforce the duety as is taken from Gods Iustice and Iudgments which for want thereof hee will execute and inflict vpon them Doct. 2 We learne that the consideration of Gods iudgements should make men performe holy duties in an holy manner The consideration of Gods iudgments shold make men perfourme holy duties holily And hence it is that it is very vsuall with the Lord by his seruants when hee hath exhorted vnto any one holy duety to annexe vnto the same some forcible reason to perswade therevnto This is cleare by the practice of Almighty God himselfe with our first parents Adam and Euah Gen. 2.18 who hauing giuen them but one Commandement to obserue hee vseth a reason to bind vnto obedience and that is taken from Gods Iustice The day thou eatest therof thou shalt die the death And thus doeth Almighty God deale with Cain Gen. 4. one of the Sonnes of Adam perswading him first to wel-doing to breake off his sinne by repentance euen that malice hee had conceiued against his innocent Brother But if that woulde not serue the Lord addes one reason more and that is taken from Gods iustice and vengeance which otherwise will bee sure to follow If thou do ill sinne lyeth at â—hy doore And this is that one â—y Reason that Moses doeth â—se vnto the people of Israell That they should hearken vnto â—he voice of the Lord their God which if they would it shoulde then goe well with them and with their children after them If not what then It shall come to passe Deu. 28.15 16.17 c. if thou wilt not hearken vnto the voyce of the Lord thy God to obserue and to doe all his commaundements and his statutes which I command thee this day that all these curses shal come vpon thee and ouertake thee Cursed shalt thou bee in the Citie and cursed shalt thou be in the field Cursed shall be thy basket and thy store c. And this is the order that Dauid vseth in his exhortation vnto Salomon And thou Salomon my Sonne 2. Cro. 28.9 know thou the God of thy fathers and serue him with a perfect heart and with a willing minde And he adds a reason to inforce his exhortation and that is taken from Gods Iustice If thou forsake him hee will forsake thee and cast thee off for euer And what thing else did our Sauiour intende when hee bade Remember Lots wife Luk. 17.32 but to mooue all men to consider her sinne and her punishment that so fearing the one we might learne to take heed of the other And why doeth the Spirit of God in the Scriptures lay down so many examples before vs of Gods iustice and vengeance vppon the Angels which â—ept not their first estate 1. Cor. 10.6 11. 2. Pet. 2.4 Iude 6. Pro. 14.16 Vpon â—he worlde of vngodly men In â—he dayes of Noah Vpon the Citâ—ies of Sodome and Gomorrah turâ—ing them into ashes but to this â—nd that all men might feare And this is the reason why the â—postle heere doeth propounde â—he iudgements of God vpon the â—orinths for that their vnreueâ—â—nt receiuing of this sacrament to this ende that all men that heare of the same might learne to feare and to come more reuerently and prepared there-vnto And great reason that the consideration of Gods iudgements shoulde worke this effect in vs For Reason 1 First because of the certainety of Gods iudgements and vengeance which otherwise will not be auoyded The Lord is euer the same God iust righteous vnchangeable in iudgment and the same sinnes doe euer procure the same iudgements Did the Lord strike the Corinths some with feeblenesse some with sicknesse and some with death because of their vnworthy receiuing of this Sacrament and shall wee thinke to escape It cannot be Their iudgements must we lay to heart and be warned by them Reason 2 Secondly the consideration of Gods iudgments should make vs come prepared vnto this ordinance because they are insufferable and intollerable Heb. 12. vlt. Our God is a consuming fire If man will not turne he wil whet his sword and make ready his bow and the sinner shall not escape This is cleared by the Author of the Epistle to the Hebrewes where he sayth Heb. 10.28 29. that If he that despised Moses Law dyed without mercy vnder two or three witnesses Of how much sorer punishment shall he be worthy which treadeth vnder foote the Sonne of God counteth the Bloud of the Newe Testament as an vnholy thing and so despites the spirit of grace Where hee shewes that Gods iudgements must needes be heauie vpon such as abuse this holy ordinance by comparing their sinne with those that despised Moses Law Vse 1 And surely this may serue to discouer the wonderful hardnes of their hearts For reprofe that are no whit mooued with Gods iudgements vpon others nor those fearefull threatenings that are dayly denounced against themselues nothing can terrifie them from sinning It fareth with such as with the Sonnes in law of Lot when Lot spake vnto them he seemed vnto them as if he had mocked They are ready still to skinne ouer the deadly woundes of their Soules with peace peace and secure themselues against the iudgment to come Poore soules their damnation doth not sleepe the Lord will one day visit for these things and pay and repay tribuâ—ation anguish and sorrow vpon â—hem when hee shall come to make good his threatnings and â—ccomplish his iudgements vpon them which will prooue so much the more intollerable by â—ow much the lesse they euer â—eared them Vse 2 Secondly this may serue to â—dmonish vs all in the feare of God For instruction that we doe not lightly eâ—â—eeme of Gods iudgements eiâ—her executed vpon others or â—hreatened against our selues â—ut make this vse of them that â—hey may inforce vs vnto good â—ueties and binde vs vnto obeâ—ence I confesse that this ought â—ot to be the
ake but al the body suffers payn Euen so it fares in this mysticall body He that toucheth you touch the apple of mine eye Zach. 2.8 There being a most sweete and secret sympathy betwixt Christ and his members so as to persecute them is to persecute him Act. 9.4 Mat. 25.40 he still partaking with them in their weale or woe a sweete comfort Thirdly we haue by vertue of this vnion and coniunction with Christ 3 Comfort a most certaine assurance of the resurrection of these our bodies to life eternal for so saith the Apostle Rom. 8.11 If the spirite of him that raysed vp Iesus from the dead dwel in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirite that dwelleth in you And this is likewise confirmed by that of our Sauiour where he sayth Ioh. 6.33.54.58 Whosoeuer eateth my flesh and drinketh my â—loud hath eternall life and I will â—ayse him vp at the last day What â—hough these bodies of ours for â— time doe tast corruption they â—hall not perish in corruption Trees and plants of the earth in â—he winter season appeare like dead trees without leaues or fruite but in the Spring time they budde blossome and bring forth And the reason is because of that vnion and coniunction which they haue with the roote where lies the Sappe all the Winter season Euen so by vertue of our vnion and coniunction we haue with Christ these decayd bodies of ours shall one day rise againe and that to life eternall where we shall euer enioy the Lord. And last of all this our vnion with Christ 4 Comfort vvhat doeth it but assure vs of the grace of perseuerance that we shall holde out firme and constant vnto the ende so as the gates of hell shall neuer preuaile against vs. And the reason is cleare Mat 16.16 Rom. 11.18 VVee beare not the Roote the Roote beareth vs. VVee are fast knit vnto him that is the Lorde of Life Wee are built vpon a sure foundation Ephes 2.20 Christ himselfe beeing the chiefe Corner stone And Because I am not changed therefore yee are not consumed Oh yee Sons of Iacob And surely in time of temptation this is a sure stay vnto Gods people to consider the manifold priuiledges that follow such as are vnited vnto Christ Now the vse in a word Vse Seeing the godly are thus knit vnto Christ and haue such an vnion and coniunction with him it shews as the happy and blessed estate of all those that are thus vnited vnto Christ in regarde of their manifold priuiledges they enioy by him So the miserable estate and condition of such as are left in their olde sinnes as wild Oliues not plucked vp and planted into the stocke Christ Their nature is not change Christ partakes not with them in their sufferings but the same is inflicted as a iudgment of God vpon them Little comfort can such haue in their life whose hope and glory is but vaine and dyeth with them if not before them Lesse comfort in death inasmuch as Iudgement doeth follow Heb. 9.27 and they are then to giue vp their account vnto God Poore soules if such onely bee happy and blessed who haue the Lord for their God and are thus knit vnto him oh where shal the vngodly and sinner appeare that are solyable vnto al miseries crosses and curses in this life hereafter to bee separated for euer from his glorious presence But of this before And thus much for the first circumstance what it is to Eate and what to Drinke The second folâ—oweth and that is what we eate â—nd what we drinke Of this Bread Of this Cup. It is Bread then that we eate 2 Circumstance what it is that we Eate and Drinke â—nd it is Wine that wee drinke â—wo of the most excellent creatures â—hat God ordained for the vse 〈◊〉 comfort of mans life the one â— strengthen mans heart The oâ—er to glad mans heart For vse â—nd comfort what would wee â—aue more and therefore of all â—her creatures the fittest for â—ch an holy vse Teaching vs â—us much Doct. 6 That the true beleeuer that â—rtakes of Christ Christ euery way a sufficient Sauiour vnto the elect as euery true â—â—leeuer doth in this Sacrament shall find him euery way a sufficient Sauiour whatsoeuer our wants are wee shall here finde a Supply made vnto them all for the weake here is Bread to strengthen them For the sorrowfull here is Wine to comfort them And thus doth the Lord by his prophet Esay make a free and a large profer of his heauenly graces vnto his Church yea such good things as shall make a Supply vnto all our wants Hâ—e euery one that thirsteth Esay 55.1 come ye vnto the waters And ye that haue no siluer come buy and eate come I say buy Wine and Milke without money c. Whereby Wine and Milke c. are to bee vnderstood the graces of Gods spirit yea such good things as wil fit euery manâ— turne according to their seuerall necessities Some haue Sorrowfull hearts for such he hath wine to comfort them Some are Babes for such hee hath Milke to nourish them Others are feeble â—nd weake for such hee hath Bread to strengthen them â—thers are grown Christians and â—espect their pleasure and vnto â—hem hee hath Let your Soule deâ—ght in fatnesse So that Christ is all â— all vnto all Col. 1.19 for so saith the Aâ—ostle It pleased the Father that in â—m should all fulnesse dwell And â—his fulnesse wee all receiue grace â—r grace Mat. 1.21 Hee is Iesus a Sauiour â—â—d shall saue his people from their â—nes Hee is the way the truth 1. Cor. 10.3.4 â—â—d the life and there is saluation â— none other Say wee then â—th the Apostle Lord whether â—ll we goe thou hast the words of â—rnall life It shall little auaile to goe to Saints or Angels or the Virgin Mary to procure a pardon from the Pope indulgence c. in asmuch as for al our wants of what nature soeuer here we may haue supply The reasons followes Reason 1 For first the Lord Iesus Christ he hath satisfied the law fully in the rigor thereof by his death hath remoued the curse euen that iudgement that was due for sinne As also by his obedience merited our peace and procured the blessing So that now we may safely reason with the Apostle If when we were enemies wee were reconciled vnto God by the death oâ— his Sonne Rom. 5.10 how much more being reconciled we shall be saued by his life The reason is cleare Reason 2 Secondly God the Father iâ— he that was offended with mankinde for his disobedience and he it is that threatneth the curse anâ— â—â—flicteth the punishment now â—ath not he appoynted his own â—onne to bee our peace-maker â—â— worke-mans reconciliation â—nd to make Attonment for vs â—ow then can he but be
pleased â—ith his owne sacrifice and acâ—ept of the obedience of Christ â—nasmuch as he appoynted him 〈◊〉 suffer for the same end Reason 3 Thirdly the infinit power â—at is in Christ Iesus and the â—onderfull validitie that is in his â—bedience and sufferings doth â—eare this truth and to the endâ—sse comfort of euery christian â—ule may settle our iudgements â—â—d comfort our consciences â—â—at Christ is euery way a sufficiâ—t Sauiour vnto the true beleeâ—r that As by ones mans disobediâ—ce many became sinners euen so Rom. 5.19 〈◊〉 the obedience of one many be made righteous The meanes that Christ hath vsed being more forceable to repaire our breaches and to set vs at libertie then Adams siâ— could be to procure our misery and to keepe vs in bondage Reason 4 And vnto all that hath beeâ— said may be added the wonderfull loue of Iesus Christ toward his Church and people who aâ— hee is a Prince of wonderfulâ— riches power and glory beinâ— the Soueraigne Lord of al thingâ— and hath in his power and poâ—session great varitie of all gooâ— things So is hee ready and wiâ—ling to communicate the samâ— vnto others calling vpon men â—â— come and to Eate and to Refreâ—â— themselues with good things Anâ— who can doubt of this that heâ— that was so willing to lay downâ— his life a ransome for vs when wâ— were his enemies can deny vs any good thing inasmuch as we are now reconciled vnto him Oh no the Lord is very bountifull and needes not to be sparing as man in his gifts in asmuch as in him lie hid all the treasures of life and of happinesse Vse 1 This serues to refute that horrible doctrine and practice of â—he Church of Rome that leaue â—he fountaine dig vnto themselues cisternes that can holde â—o water I meane which leaue â—esus Christ in whome all the â—reasures of happinesse are hid â—nd through whose sufferings aâ—one we come to haue life and â—o relye vppon the merits of â—aints and Angels and so patch â—nd peece out their owne merits â—ith others denying the free iuâ—ification of a sinner by Christ alone a Doctrine then the which what can bee more derogatory to the bloud of Christ when men shall mingle heauen and earth together the merits of fraile men with the al-sufficient sufferings of Iesus Christ Vse 2 Secondly this may minister matter of singuler ioy and consolation vnto the Godly thaâ— Christ is euery way a sufficienâ—â—au iour Whatsoeuer then ouâ— wants and necessities are Leâ— Christ be our refuge and to him let vs goe heere wee may hauâ— supply made vnto them all Christ is a gracious helpe anâ— remedy vnto all afflicted consciences hee hath promised tâ— satisfie the hungry and to refresâ— the thirstie soule yea hee will fiâ— vs with all good things anâ— neuer send vs away emptie Of this Bread Of this Cup. Doct. 7 Note further heere that the true Communicant is not onely to Eate but to Eate and Drinke Christ deliuered both these signes not onely the Bread but the Wine also vnto the Disciples So that the instruction is That both kinds by the Minister are to be deliuered Communicants are to partake of both kinds and both kindes by the Communicant are to bee receiued not Bread onely nor Wine onely but Bread and Wine And great Reason Reason 1 For first it is Christs commandement that wee should doe â—o After a man hath examined â—imselfe he is inioyned To Eate â—f this Bread and Drink of this Cup. Luk. 22.19 1. Cor. 11.24 Luk. 22.20 Ioh. 6.54 And often are these words vsed â—y Christ Take eate this is my boâ—y which is giuen for you and â—hich is broken for you And so for the Wine Drinke ye all of this and This is my bloud which is shed for you This then being Christs commaundement and his owne ordinance doeth bind all to this duety Reason 2 Secondly the true communicant ought to partake of both signes and communicate vnder both kinds in regard that Christs bloud was indifferently shed for all the faithfull for the Layetie aswell as the Clergie and All are commaunded to shewe foorth Christs death vntil he come and how shall this bee done but by eating of the Bread drinking of the Wine for so sayth the Apostle 1. Cor 11.26 As often aâ— yee shall eate oâ— this Bread and drinke of this Cup ye shew the Lords death till he come And againe of the Wine Chrisâ— sayth thus This is my body whicâ— is shed for you and for many for the remission of sins Mat. 26.28 Why then should the bloud of Christ or the Cup which doth represent the same vnto vs bee denied them vnto whom Christ hath giuen it If â—hey haue part in Christs death which is the thing signified why â—hen not in the Signe and Seale â—hereof Reason 3 Thirdly to receiue this Sacrament vnder one kind is to make â—he condition of Christians vnâ—er the Gospell inferiour to the â—state of the people of Israell vnâ—er the Law For what sayth the â—postle 1. Cor. 10.4 They did all drink of that â—iritual Rocke that followed them â—â—d that Rocke was Christ But â—â—at were absurd to make the â—â—ndition of such that liued vnâ—er the shadow to excel the conâ—â—tion of such as liue vnder and enioy the substance no no the Lord doth more highly honour his Church vnder the Gospell then so to keepe them back from any priuiledge they enioyed vnder the Law Vse 1 This doth shew how sacrilegiously the Church of Rome doth deale with the people who will not suffer them to partake of this Sacrament in both kindes but depriue them altogether of the Cup separating those thingeâ— which God hath ioyned together and so bereaue the poore people of GOD of the sweetâ— comfort of this Sacrament making them but a dry feast only oâ— Bread whereas Christ hath instituted and appointed Wine asweâ—â— as Bread to be vsed in this Sacrament of all such as come prepared thereunto Now if any should aske Why Bread and Wine why Christ should make choyce of Bread and Wine rather then any other creature to represent his death and passion in this Sacrament I answer because it is his will and if there were no other reason to be assigned this were sufficient and with this we ought â—o rest contented it is his pleasure it is his will As it is sayde â—oncerning the preaching of the Gospell 1. Cor. 1.21 It pleased God by the fooâ—â—shnesse of preaching to saue them â—hat beleeue Yet there may bee other reaâ—ons giuen wherefore Christ in â— speciall manner might make â—hoyce of these signes in this Saâ—rament Because Bread is the most ordiâ—ary food of the body and therfore called the Staffe of mans life So is Christ the foode of the soul by the which we are nourished vnto eternall life Howbeit these elements doe but in part shadow out the same the one being earthly the other heauenly the one
vnworthily Eateing and drinking iudgement vnto themselues Let vs doe as the Disciples did say good Lord is it â—l I haue now partaked of this Sacrament as I haue often done hereto-fore Is not that all may wicked men and Hypocrits doe the same and such as shall euerâ—astingly perish in the end It beâ—oues me to look vnto it that I goe beyond such in the performance of this duty least I â—eape their reward one day oh his godly feare and care ought â—o be in all the children of God â—hen they come to be exercised â—bout this duty that so they may â—ot performe the same formally as wicked men doe but in a holy and sanctified manner in Faith repentance and obedience that so the same may bee accepable vnto God Eateth and Drinketh his owne Damnation Doct. 5 Wee may yet further take notice of the miserable estate oâ— wicked men Vnworthie communicants euen whilest they are perfourming of this duty of receiuing of the Lords Supper a dutie in it selfe commendable they sinne greuiously and hasteâ— their own iudgement There is no ordinance of God so holy but wicked men abuse it to their owne condemnation yet herein fill vp the measure of their sinneâ— and hasten their finall condemnation The Doctrine is There is noe ordinance oâ— God so holy but wicked meâ— may abuse it to their owne condemnation As this Sacrament of the Lords Supper is a heauenly banquet vnto the hungry and thirstie soule that groanes vnder the burthen of sinne and desires to be eased refreshed So wicked men instead of receiuing any spiriturall foode they receiue except the speciall mercy of God preuent them that which will be the bane and poyson of their Soules Gen. 4. Cain sinned not onely â—n slaying his innocent brother â—ut in offering his sacrifice This â— cleare by the inditement which Christ brings against the old â—orld They Eate and Drank Mat. 24.38 Marâ—ed and were giuen in Marriage â—ll which were things lawfull in â—emselues yet became sinnes â—nto them that liued in that â—me and tended to hasten their â—estruction for they onely minded their pleasure therein theiâ— hearts being set vppon carnaâ— lusts they gaue themselues wholy to satisfie their sinfull desires and so fell vppon those things good in themselues withouâ— feare without prayer or thankâ— giuing vnto God as if they werâ— no way beholden vnto the Lorâ— for them And this is furtheâ— cleared by that of Salomon Hee thaâ— turneth away his eares from heare ring the Lawe Pro. 28.9 euen his prayers shaâ— be abomination The meaning iâ— that the very best duty that wicked man can performe thaâ— liues in sin and wants faith thaâ— shoulde season all his actions iâ— Gods worship and seruice aâ— not better then abominatioâ— vnto the Lord. And the like iâ— alledged by our blessed Sauiouâ— against those filthy Sodomits thaâ— They bought they sould Luk. 17.28 they planâ—ed they builded Things in themselues lawfull but now they become so many sins vnto them inasmuch as they abused them they bought and sold with coâ—etuous desires They builded â—ot for necessitie sake but to â—hewe their pride vanitie And thus it fares with wicked men in â—his sacrament They cannot but â—buse it to their own perdition And the Bread and Wine which â—hey receiue shal be so farre from being vnto them the body and blood of Christ vnto their saluaâ—ion As it shall rather be as the â—op vnto Iudas a meanes in and â—y the which sathan shal enter into â—uch vnto their condemnation The reasons are cleare First because wicked men are â—gnorant how to vse the ordinances of God aright and stand vpon the matter of them not regarding the manner I shal not neede to presse this reason farther in regard of the affinitie iâ— hath with the former doctrine Reason 2 Secondly though some doe know that the manner of Godâ— seruice as the matter is to be regarded Yet their wils are sâ— froward that they neuer sâ— themselues arighâ— about the duâ— performance of any like thoâ— stubborne Iewes which sayde wâ— will not heare nor obey Nay the walke on stubbornely againâ— the Lord and against his word and notwithstanding their iudgments be often conuicted the themselues therein constraine to consent vnto this truth Yâ— their rebellious wils not beinâ— sanctified leade them away from all obedience Whose condemnation doth not sleepe Reason 3 A third reason may bee that of Paul to Titus where hee doth manifest this truth more clearely when he saith Tit. 1.15 that To the pure â—â—e all things pure But vnto the wicked is nothing pure but euen their minds and consciences are defiled They are like vnto a cold stomacke that turnes the best foode into putrifaction and corruption the most holy things of God are defiled by such and â—urne in the end vnto their vtâ—er ruine and destruction Vse 1 This serues in the first place â—o discouer vnto vs the miserable state of wicked and vngodly â—en whose sinnes increase dayâ—y not onely by their open and â—orrible crimes that breake out 〈◊〉 their liues to the great dishonour of God But euen in thâ— performance of Good duties their hearing of the word theiâ— praying receiuing of the Sacrament c. The Lord make these thinges turne to the vtteâ— ruin and Destruction of wicked men Oh then how doe wicked men increase their sins dayly and multiply their iniquities iâ— asmuch as their best duties arâ— sinfull and cal down iudgement vpon them And if to doe gooâ— things in an euill manner bee sâ— farefull a sinne what wil one daâ— become of those that haue donâ— euill things in a worse manneâ— to be layd to their charge likâ—wise Let such consider this thinâ— well betimes before they be pâ— into the reall possession of thâ— iudgement which waytes and aâ—tends vpon them Vse 2 And last of all let this serue for our instruction to teach vs to feare and aboue all thinges to looke that we performe holy duties in an holy manner least wee incur the iudgement that is here threatned For if when wee haue beene at the Lordes Table and haue receiued this Sacrament vnworthily we had but only lost so much labour this were too much that wee should so much dally with God in his ordinance But alas that were nothing to this to eate and drinke to damnation If God should punish vs after this manner to turne the Bread and Wine that we receiue in this Sacrament vnworthily â—nto a bodily poyson woulde it not make vs to feare and tremble â—ow we receiue them were wee â—o perswaded that for want of a godly preparation it would bee our last Bread that euer wee should eate and would turne to the bane of our bodies Oh my brethren the Lord hath threatned the vnworthy receiuer not with a bodily death for this sinne of his but with a spirituall and eternall death euen with the death both of body and Soule for euer and shal not this moue
the Lordes wrath is to iudge our selues page 327 Vse To teach vs to iudge our selues because by it we escape Gods iudgement page 328 Doct. 6 The wicked shal certainely be condemned page 332 Vse To teach that there is a day of iudgement page 335 To terrifie wicked men who without repentance are certain of damnation page 336 To reproue those who think God is made all of mercy page 339 To teach vs not to enuie the felicitie of the wicked page 340 Doct. 7 The godly shall not bee condemned but most certainely saued page 342 Reason 1 Because Gods election is immutable page 345 Reason 2 They were redeemed with Christs bloud ibid Reason 3 Else it would crosse Gods iustice which is satisfied in the death of Christ ibid Vse 1 To shew Gods loue to his Church page 346 Vse 2 To condemne the wicked who account any blessing better then Saluation page 347 Doct. 8 One principall meanes that God vseth to free his children from condemnation is correction page 350 Reason 1 God hath decreed it as a helpe page 353 Reason 2 Gods corrections worke contrition ibid Vse 1 To keepe Gods children from being disheartened in time of affliction page 354 Vse 2 To magnifie Gods Power who out of affliction brings good to his children page 355 FINIS 1. Cor. 11.28.29 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. 29 For he that eateth and drinketh vnworthily eateth and drinketh his owne damnation because hee discerneth not the Lords body VPON occasion of some abuse committed by the Corinthians about the receiuing of the Sacrament the Apostle deliuers vnto them the first institution of this Sacrament of the Lords Supper For as one sayth well Where thinges are reduced to the first institution Tertul. Vbi ad primum veritatem diuertuntur c. all humane error then ceaseth Concerning the institution of the Lords Supper Paul sets down sundry poynts The order of the Apostle in this Chapter First the Author of it namely Iesus Christ himselfe the eternal Sonne of God and blessed Sauiour of the worlde for none else hath authority to set on the seale but hee that makes the couenant V. 23. Secondly the Apostle notes the time when it was ordained euen the very night before hee was betrayed whereby our Sauiour Christ woulde teach his Church and people that nowe there was an end to be put vnto the Passouer and that this Sacrament of his blessed body and bloud was to come in stead therof as also to testifie that his wonderful care of his poore Church and chosen people that immediately before his death and bitter passion he was so mindefull and carefull of their comfort as that notwithstanding his time was but short and that his apprehension drew neare hee seemeth to neglect himselfe and the preparation he was to make for his owne suffering and prouides for the comfort and wel-fare of his Church Concerning the institution Christs order in the first institution of the Sacrament it is sayd First that he tooke the bread into his blessed hands to shewe vnto vs that the bread is now set apart from a common vse to a holy and religious vse 1 He takes the bread and wine to bee the Sacrament of Christs body and so the wine of his bloud v. 23. 2. He blesseth them Secondly he blessed them as Christ did open the institution of this Sacrament amongst his disciples v. 24. with the nature and quality of the same to what end and purpose it was ordained he teacheth them likewise the right and holy vse of it by blessing it by prayer and thankesgiuing to his Father For these are essential parts of the Sacrament the opening of the institution by the ministery of the word prayer to the blessing of the elements direction in the vse of this holy ordinance and thankesgiuing vnto God 3. He breakes the bread poureth out the wine Thirdly after hee had thus consecrated the elements and blessed them and set them apart for this holy vse hee breakes the bread and poures out the wine which accordingly must be imitated of the ministers of the word that so by the breaking of the bread and powring out the wine the people may be put in minde of the breaking of the body and powring out of the blood of Christ Fourthly Christ deliuers it vnto the Disciples saying 4 Hee giues them Take eate c. Shewing that as the communicant doth take the bread and wine with his bodyly hand so hee must reach out fayth the hand of the soule and lay holde on Christ And so spiritually eate his flesh and drinke his blood applying the merits of his death and passion vnto his owne soule in particuler Fiftly and lastly 5 Hee shews the end of all viz. to shew forth his death Christ laies downe the ende likewise why this blessed Sacrament of his was ordayned namely to Shew forth his death and to keepe in remembrance that his bitter passion vnto the end of the world that so often as we come to this Sacrament wee shoulde freshly call to mind the bitter death passion of our Lord Iesus Christ What how cruell tortures torments he suffered for our sakes that so we might be brought to the true sight of our sinne which in no one thing more can appeare then in the sufferings of Christ which were indeede the very Nayles and Speare that put him to death and might be brought to bee more thankefull for so great a worke of mercy shewed vnto poore Sinners These things touching the institution it selfe of this holy Sacrament the Apostle hath handled in the former part of this chapter Now the Apostle hauing set downe the true institution of the Lords Supper The occasion of this Scripture and also the ende of it He doth heere labor to prepare the Corinthians and in them all Christians to the right vse of this holy Sacrament And teacheth that as the benefits is wonderfull great if they come to this holy ordinance in a holy manner prepared as they ought to be as meete guests for so holy a banquet So is the danger great if wee come to the same vnworthyly and vnprepared such shall be so farre from receiuing a blessing as that rather they shall prouoke the Lord to plague them with some heauie iudgement or punishment temporall heere to bring them to the sight of their sinnes and to true repentance for the same if not then with eternall condemnation in the life to come And therefore our blessed Apostle here is the more earnest in this poynt to perswade al Christians to take heede how they come to so holy an ordinance This text consists of two parts The text deuided First a precept or commandement Let euery man therefore Examine himselfe v. 28. Secondly a reason to inforce the dutie v. 29. For hee that eateth and drinketh vnworthyly
haue wronged and iniured vs Then our estate is most wofull and miserable thou mayest eate panis Domini but not panem Dominum as one sayth Thou mayest get part of the bread of the Lord but not that Bread the Lord. Thou mayest get it into thy mouth but not into thy heart And which shall be so farre from turning to thy good and comfort as that it shall rather adde vnto thy sinnes and bring vpon thy owne head the greater damnation 1. Knowledge The first Interrogatory in this our examination is whether we haue that true and sauing knowledge of God and of Christ without which there can be no true faith and so consequently no saluation It is knowledge that is the ground of all grace and obedience vnto which eternall life is promised or which is the means to bring vs to eternall life as our Sauiour witnesseth saying This is life eternall to know thee to be the true God and whom thou hast sent Iesus Christ What things are absolute necessary to be knowne to saluation We must be carefull at the least to attaine to the principles of Religion as they are layd downe in the word That is to know that there is but onely one God Creator of heauen earth distinguished into three persons Father Sonne and holy Ghost We must know that as God created man after his owne Image at the first Gen. 1.26 Gen 2.17 Esay 53.5 in holines and righteousnesse so by his wilfull rebellion and transgression hee plunged himselfe into all misery and made himselfe guilty of eternall death And that there was no creature in heauen or earth that could reconcile God and man but onely Christ Iesus and that he must take our nature vpon him satisfie Gods iustice for our sinnes by bearing the punishment and fulfilling of the law Christ partaked onely by faith We must knowe againe that there is no way to partake of Christ but onely by Faith By Faith wee apply vnto our selues all the merites of his death and passion It is the Hand of the Soule by the which vvee come to lay hold on Christ to our own saluation And as wee must bee furnished in some good measure with the knowledg of the word in generall What is to be knowne touching this Sacrament touching God and man so in particuler conserning this doctrine of the Sacrament of the Lords Supper wee must bee inâ—t â—cted in the true vse of it Who did institute and appoynt it namely the Lord Iesus whereâ—ore For to bee the spirituall â—oode and comfort of our Soules that it might be a special meanes to support and strengthen our faith and to keepe in our minds a perfect memory of the death and passion of Christ and â—n what a holy and reuerent man â—er wee ought to come vnto it The knowledge af these things â—s absolute necessary to saluation and without the which wee cannot beleeue pray a right worship God sincerely heare the word profitably or receiue the Sacrament worthyly Nay which is more The danger of ignorance such Ignorance is the fore-runner of destructioÌ„ an euident signe that the Lord hath passed by such a Soule and hath reserued it as a vessell of wrath to destruction And this is plainely proued out of sundry places of the Scripture as Hos 4.6 my people perish for want of knowledge So againe Paul saith That if the Gospeâ— be hid 2. Cor. 4.3.4 it is hid to those that perish whome the God of this world hath blinded their minds Oh fearefull Iudgement of God able to make a stony heart to rend in sunder Note if men did duly consider it what is the wofull estate and condition of men that liue in ignorance it is a manifest signe that such shall peâ—ish For if the Gospell 〈◊〉 hid it is hid to such as perish So gaine the same Apostle saith in â—nother place 2. Thes 1.8 that the Lord Iesus all shew himselfe from heauen â—ith his mightie Angels inflaming â—e rendring vengeance to them that â—ow not God and obey not the â—ospel of Christ And againe Heb. 3.10 The â—ord was grieued with that generaâ—on and said it is a people that doe â—re in their hearts for they haue not â—owne my wayes Psa 59.10 By all which â—aces of Scripture it is most â—eare and plaine that hee that â—ueth in the estate of ignorance â—nd dieth without knowledge â—annot be saued Secondly It is necessary to increase in knowledge dayly as we must trye and â—xamine our selues whether wee â—aue this true sauing knowledge â—f God and of Christ in some â—easure in vs. So must wee try â—nd examine our hearts how we grow and increase in the same knowledge For the childe of God is like a tree planted by the riuers of water that doth euer bring forth fruit and grow And it is imposible that such a one should stand at a stay in religion if we grow not forward wee shall draw backward And indeede it is a dangrous signe of the want of grace when men stand at a stay in religion to be as ignorant and blinde in heauenly matters this yeare as they were the last yeare yea many yeares agoe This is a marke of Gods curse that vnlesse at the last such a one be called home and plucked as a brand out of the fire Hee must needes perish eternally 1. Pet. 2.2 The Apostle Peter bids vs grow by the milke of the word We must then bee carefull to see â—hat by all holy helpes and meanes such as are the word Saâ—rament prayer meditation â—eading c wee may finde our â—nowledg to increase and that wee grow dayly in grace and in the â—nowledge of our Lord Iesus Christ Vse 1 This being so that knowledg â—â— so necessary This may serue to â—ondemne that cursed and damâ—able doctrine of the Church of â—ome who teach that ignorance is â—he Mother of Deuotion And the â—ore ignorant the more deâ—ote and Religious But our Saâ—iour Christ which is the cheife Doctor of his Church he teachâ—th that ignorance is the Mother of sinne rebellion and damnation and in euery place the word of God shewes the danger of this â—â—nne But no maruell though they pleade for ignorance as a maine piller of Popish Religion for so are men kept from discouering their fithy abomination for if men were not extreame ignorant in the matters of God his word how could they be abused aâ— they are this day amongst them Vse 2 Secondly this shewes the fearefull estate of those that liue in ignorance without the knowledge of God and his word these men must needes liue in all sinne and wickednesse and so bring vpon their owne heades swiftâ— damnation for such cannot buâ— sinne in all things they put their hands vnto Rom. 14.23 For whatsoeuer is noâ— of faith is sinne And no knowledge no faith for how can a man beleeue that he is ignoranâ— of So that
examin his own wayes and vpon his examination finds his estate to be miserable and cursed 〈◊〉 he is in extreame danger of God wrath and eternall condemnation for his sinnes This will makâ— a man deny himselfe and tâ— seeke for helpe of God And this is that passe thâ— euery one of vs must labour tâ— bring our hearts vnto if we desâ—â— to come prepared vnto thâ— Lords Table and to reape anâ— benefit and comfort vnto oâ—â— Soules by the vse of this so holy â—n ordinance Now if we will duely examin our selues and search into our owne hearts we shal find that we haue run farre into Gods score â—nd that our sinnes are infinite of all sorts sins of omission and sinnes of commission sinnes of â—nfirmitie and presumptuous sinnes in the time of our ignoâ—ance and in the dayes of our knowledge against God and against man yea and against our owne soules for all which if our harts be not hardened in sin â—nd wee our selues come to that height of impiety to be past feeâ—ing our hearts cannot chuse but smite vs and wee our selues bee brought to cry out of our selues and to say Ier. 8.6 Alas what haue I done Which if the Lord do shew vs that mercy that we can once thorowly come to the sight of it it must needes worke in vs sorrow for sin and to seeke to make our reconciliation with GOD whom we haue offended And because our hearets can neuer smite vs for sinne before our iudgement be truely enlightened informed that we haue sinned and sin must be seene before it can be sorrowed for How to come to repent Wee must therefore first of all make a narrowe search after sin according to that of the Prophet Lam. 3.40 Let vs search and try our wayes and turn vnto the Lord. And this search ought to be strict and narrow in regard of the deceitfulnesse of our our owne hearts which are deceitfull aboue alâ— things Ier. 17.9 and there are in them many secret lurking-holes for sin â—hich wil be vnespied vnlesse a â—rict search be vsed And thereâ—ore the Prophet exhorting vnto his duty saith Gather your selues Hag 2.1 â—â—at is gather your wittes togeâ—er and fix them vpon the conâ—â—deration of your estate And this is to be obserued as â—â—e only way to true repentance 1 To see sin 〈◊〉 get a sight of sinne for he that â—es his sinnes thorowly will beâ—aile them hartily Dauid consiâ—ered his wayes and what folâ—â—wed vpon the sight of his error â—â—d wandring Psa 119.59 I turned my selfe inâ— the wayes of thy testimonies It is 〈◊〉 possible that a straying trauelâ—r should euer returne into the â—â—ght way that doth not vnderstand â—â—s error When God will bring â—ome a poor wandring sinner inâ— the way of life he giueth him eâ—â—r a heart to question his estate after this maner God hath made me a man endued me with a reasonable soule affording vnto me the meanes of grace and saluation what now doth my walking answere this mercy of his is my life a walking in or rather not a wandring from the paths of his commandements This makes a Sinner with Ephraim to smite vpon his Thigh and to be ashamed which before was as an vntamed calfe and then concludeâ— he thus after when I was instructed Ier. 31.18.19 I Repented And this may be assigned aâ—â— the onely cause of that greaâ— hardnesse of heart and sencelesnesse that so raigneth this day iâ— the world euen that bruitish in consideration that men goe oâ— still in sinne adding sinne vnto sinne not considering what they doe but flattering themselues â—n their euil waies and abandonâ—ng the very thoughts that shold make their estates questionable Oh this is the case of many thouâ—ands in the world which doeth manifestly declare how far they â—re from the practise of true Reâ—entance This is a matter I confesse â—hat woulde aske heere a large â—iscourse if I should speake of all â—he parts of Repentance I desire â—ut briefely to obserue some â—ew passages of the same As there must bee in the first â—lace a sight of sinne as we haue â—eard 2. To be humbled for sin so in true repentance â—here must be a sorrow of heart â—or the same sinnes Neither will â—uery sorrow for sinne serue the â—urne or hath Repentance acâ—ompanying it but onely Godly Sorrow Two sortes of sorrow 2. Cor. 7.10 There is a worldly sorrow that bringeth death as there is a godly sorrow the end whereof is life and peace The first sort of Sorrow is to be found amongst hypocrites and wicked men which are many times full of sorrowe but it is not for sinne because it is sin and offends the maiesty of God but because of the punishment which by their sinnes they haue drawne vpon themselues euen a guilty conscience a trembling heart and wounded soule and withall a fearefull expectation of iudgement These are the effects of sin and these wound the hart of the sinner and maks him to fall out with his sins or rather indeede with the punishment like vnto Caine Gen. 4.14 Exod. 9.28 Pharaoh Saul and Iudas c. which onely were affected with the punishment Mat 27.5 and could haue wished with all their hearts that the same had beene no sin that so they might haue liued in the same without controlment But besides this What godly Sorrow is 2. Cor. 7.10 there is also a godly Sorrow which is onely to be found amongst the godly which hath the promise annexed vnto it And that is when the Child of God is grieued for sin because by sinne hee hath grieued God a good and gracious Father in Iesus Christ and if ther were neither hell nor Sathan nor punishment for sin after this life yet inasmuch as the Lord is offended and his righteous laws are violated this is it that makes the hart of the godly to smite them and they to be humbled for their Sinnes And this Sorrow these sighes and throbs of the godly for sinne are those sower hearbs wherewith we must eaâ—e our new Passeouer Exo. 12. and such troubled spirits shall be acceptable Sacrifices vnto God and such broken and contrite hearts the Lord will not despise Psal 51.17 The means of godly Sorrow Now the meanes by which this godly Sorrow may be attained vnto are these First a man ought to take notice of the manifold fauours and mercies the Lord hath bestowed vpon him and his own vnthankfulnesse againe vnto him and this will bee a good meanes to breake a mans heart with sorrow for sinne Thus doeth Nathan deale with Dauid 2. Sam. 12 7.8 putting him iâ— mind of Gods mercies in aduancing him to be King ouer Israel â—â—d deliuering him out of the â—nds of Saul adding moreouer 〈◊〉 that had bin too little hee would â—aue giuen thee more That was it ytâ—rought remorse and sorrow in â—â—e heart of Dauid And this was 〈◊〉 that preuailed so
with Ioseph â—nd kept him from sinne euen â—â—e consideration of Gods goodâ—esse formerly extended towards â—im How can I doe this great â—ickednesse and â—inâ—e against God Gen. 39. Secondly to call to mind and â—horowly to weigh the ill effects â—hat follow vpon sinne I meane â—ot onely the shame before men â—unishment heere losse of goods â—c but principally the wound of â—oule and conscience deaâ—ing â—nd dulling our hearts and afâ—â—ctions when wee are to perâ—rme good duties and making â—s a burthen to the Church our selues the very earth we tread vpon besides the full fruition of Gods wrath and eternall vengeance in the life to come Thirdly to attend diligently vpon the word preached that so sinne may bee discouered and the heart may come to smite for the same and thus were the poore Iewes brought to compunction of heart for their sin of crucifying the Lord of glory Act. 2.37 And this word is called the Hammer of the Lord for by it the Lord doth breake the hard and stony hearts of men Fourthly of all Sins so in â— speciall manner to take heede oâ— presumptuous sinnes for theâ— are the sinnes that wound deepe and one of them will stand Sathan in steade of many This made Dauid to pray in â— speciall manner that the Lord would keepe him from Sinnes of this nature saying Keepe thy Seruant from presumptuous sinnes Psal 19.13 Knowing that they would at the â—ast lie heauie vpon the Soule â—nd conscience of that man that â—ommitted them when hee â—hould come to a true sight of â—hem But heere the weake Christiâ—n is bewayling his want that he â—annot bring his heart to any â—easonable passe to be sorrowful â—or sinne but howsoeuer that â—â—ine he would and withall his â—eart hee desires that his heart â—ould dissolue into teares yet he â—ndes that his heart is fat and â—ill not stoope and this makes â—im grieue because hee cannot â—ieue yea and mourne because â—e cannot mourne Let such for their comfort obserue Comfort for the weake First that the constitution of euery mans body is not alike there may be true compunction and contrition of heart for Sin though at all times it doe not manifest it selfe in the eye by teares Secondly consider that God measureth out this sorrowe and contrition of heart vnto his Seruants according to their abilitie and strength to beare for hee iâ— that most wise and skilfull Physician who knoweth well what a potion of physick will worke and more or lesse will not serue whose promise is that hee wiâ— not lay more vpon vs then heâ— will giue vs strength to beare And last of all let such knoâ— for their comfort heerein thaâ— â—he Lord lookes after the maner â—hen the measure of any duty or grace And 2. Cor. 8.12 Accepteth vs according to that which we haue not according to that which we haue not And hath promised that he will not Quench the smoking flax Mt. 12.20 nor â—reake the brused reede And so â—ong as wee please not our selues â—n these poore beginnings but â—ndeuour after more grace and â—ouet after the best giftes 1. Cor. 12.3 the â—ord doth except both of vs and â—hem Thirdly and lastly as we must â—abour to see Sinne and to get Godly sorrow for the same â—o that wee may reape the â—intage and comforte of all we must adde a leaving and forâ—aking of sinne To leaue and forsake sinne For he that hath â—oue his penance once truly beâ—ore God I meane hath had this hearty sorrow for his sinne it will abandon sinne in his Soule for when this Godly sorrow comes in sinne goes out A man that hath surfeited of such meate once will afterwards loath it This poynt is very cleare by the examples of all the godly of whome wee neuer reade they fell into the same sinnes againe after their repentance They made not a trade of sinne as of Dauid of whome it is saide That Dauid did that which was right in the sight of the Lord all the dayes of his life 1. Reg. 15.5 saue onely in the matter of Vriah And Zacheus no sooner called by Christ but leaft his former course And great reason for euery true penitent is partaker of Christs death and the power of the same which causeth him that hee is now become dead vnto sin Rom. 6.6 and withall hath the spirit of God dwelling in him whose proper worke is to purifie the heart and not to suffer any â—ilthinesse to remaine where it â—oth lodge Act. 15.9 And thus wee haue seene the â—arts of true repentance and wherein it doth consist Wee â—re now to speake of the necessiâ—ie of the same The necessitie of this duty â—ppeares by that speech of our â—auiour The necessitie of Repentance Except ye repent ye shall 〈◊〉 perish Luk. 13.5 And the words are there â—ice repeated to shew the cerâ—â—intie of it And againe If ye wil â—â—t returne but continue still in your â—s I will visite you saith the Lord Ier. 5.3.9 â—â—d bee auenged on you Many are pathetical exhortations in the â—â—ripture to this purpose to exâ—rt men to repentance O Ierusalem wash thy heart from wickednesse that thou maist be saued Ier. 4.14 And Cast away from you all your transgressions whereby ye haue transgressed Ier. 18.31 and make you a new heart and a new Spirit And againe Let vs search and try our wayes Lam. 3.40 and turne vnto the Lord. This is that louing admonition Hag. 1.5.7 Christ giues vnto the Church of Ephâ—sus who had lost their first loue Reu. 2.5 she should Remember from whence shee Ephe. 4.23 was fallen and repent Theâ— and infinit places more doe sufâ—â—ciently declare the necessitie â— Repentance Rom. 12.2 Seeing without we cannot be saued Yea all our Sacrifices and Seâ—uices that we offer vp vnto Goâ— whether it be to heare the worâ— to receiue this Sacrament â— pray c. Without repentanâ— are nothing worth Faith anâ— Repentance makes all our seruice â—o God to be accepted and that â—his may the more euidently apâ—eare consider what the Lorde â—ayth by his Prophet Esay When you come to appeare before me who hath required this at your â—ands to tread in my courts Esa 1.12.13.14.15 Bring â—o moe oblations in vaine Incense 〈◊〉 abhomination vnto me I cannot â—uffer your new Moones nor Sabâ—oths nor Solemn dayes nor Assemâ—lies And when ye stretch out your â—ands I will hide my eyes from you â—nd though you make many prayers will not heare These are feareful â—hreatnings that the Lord deâ—ounceth against the Iewes his â—wne people But would wee â—now the cause of all the Lord â—eclares the same in the very next â—ords following Because your â—ands are full of blood They came in their old sinnes without Repentance and thought that so long as they offered vp their sacrifices all was well God could not chuse but accept of them But the Lord
Eate Drinke 2. The Qualification of the person implyed in this word So. 3. What hee must Eate and Drinke This Bread Of this Cup. And first for the dutie it selfe As before he was inioyned to examine himselfe So heere by no â—esse straight an iniunction to Eate and to Drinke The Doctrine is Doct. 1 That it is not leaft to our â—hoyce To receiue thâ—s Sacrament is not a thing indifferent whether we wil come to â—his Sacrament or not to receiue â—t or not to receiue it but it is the will of God and his commandement that we should come vnto it as often as conueniently vvee may And so let him Eat c. This is not a bare permission but rather a precept and binds all vnto obedience therevnto And therfore as it is our duty to heare the Worde to pray to sanctifie the Lords Sabboths c. because the Lord hath so commanded euen so hath the Lord commanded vs this dutie likewise to come and partake of this holy Sacrament And the necessity of this wil appeare if we do but consider how straightly the Lord inioyned the people of the Iewes the obseruation of the types of both the Sacraments Such as was Circumcision vnder the Lawe when the Lord commanded the vncircumcised Man-child that was not circumcised according to the ordinance of the Lorde to bee cut off from his people Gen. 17.1 Exo. 3.24.5 Num. 9.13 as one that had broken the Couenant And so for the Passeouer he that did not keepe it solemnly according to the law was to be cut off from Gods people now then if it hold so in the ceremony then how much more in the Substance But the Reasons that followe will shewe the necessity of the same more clearâ—y Reason 1 First the receiuing of this Saâ—rament in a holy manner is a â—rincipall part of Gods worship â—nd seruice which euery Christiâ—n is bounde to perfourme Now â—he Lorde will bee serued accorâ—ing to his will prescribed in his Worde It resteth not in man to â—rescribe or appoynt but to reâ—aine and embrace that which is taught by him For in vain do they worship me Esa 29.13 14 teaching for Doctrine men precepts Mat. 7.7 Now one principal part of his worship consists in the due receiuing of this sacrament and therfore in obedience to so holy an ordinance of God men must com therevnto Reason 2 Secondly it is an holy helpe and meanes to increase grace howsoeuer of it selfe it cannot conferre grace for vnto some both the worde and Sacraments are but the sauour of death vnto death 2. Cor. 2.16 Yet notwithstanding this Sacrament may truely be sayde to bee a Conduit to conuay the grace of regeneration and remission of sins vnto the true beleeuer Simile Euen as the Princes Letters are saide to saue the life of a malefactor whereas indeede they doe but signifie the Princes pleasure that he shall be saued And â—he Lord working grace in the hearts of his seruants hath â—n his wisedome appoynted the â—ord Sacraments prayer c. to â—e the meanes for the effecting of â—he same Reason 3 Thirdly this Sacrament is a â—onfirmation of our couenant â—nd serues to bee a seale of the â—ame betweene God and vs Gen. 17.1 that â—e will be our God Esay 43.25 and wee will â—ecome his people by the which â—s by a most sure and certaine â—ledge giuen on Gods part Ier. 31.31 and â—eceiued on ours Zach. 8.8 God of his â—reat mercy doth as it were â—â—nd himself to vs by an euerlastâ—g decree to bee our God and â—ee againe binde our selues vnâ—â— him to remaine his people â—nd to keepe a constant course of obedience before him Vse 1 And surely this condemnes those as do wittingly and wilfully abstaine from the Lords Supper For reprofe As many do offend in comming vnworthily and vnprepared so many offend in comming not at all when occasion opportunitie is offered vnto them to come Doth not the practice of such men beray that they do lightly esteeme of Gods ordinance Simile If the King or some other greate parsonage should haue graunted vnto a man the lease of some goodly Mannor vppon very reasonable conditions and appoint a day to seale the writinges who woulde not giue attendance or rather what great ingratitude were it for a man not to come at the time appointed but â—ilfully to refuse and contemne 〈◊〉 friendly an offer Oh beloued â—he Lord of heauen and earth he â—ath promised to giue vnto vs Christ and with him al things Rom. 8.32 Heaâ—en eternall life and the saluatiâ—n of our Soules The very day â—nd time of the Administration â—f this Sacrament of the Lords â—upper what is it but the seaâ—ng day wherein the Lord offers â—o confirme his graunt vnto vs â—nd to stablish that his couenant â—hat ingratitude then shall wee â—e guiltie off if wee neglect so â—reat saluation And surely this Sinne of wilâ—ll refusing or abstaining from â—e Lords Table is not all one â—ut it hath many other sinnes atâ—nding vpon it and accompaâ—ying it First such men as doe wilfully abstaine and absent themselues doe contemne and despise the commandement of Christ himselfe What sins they are guilty of that neglect to tome to the Lords Supper who hath commanded al to doe this To examine to take and tâ— eate Now to rebel against God Christ is noe small sinne Since herein they cannot but declare what a light esteeme they hauâ— of the couenant God hath madâ— with them the seale of the same Secondly such make light account and despise the memorâ— of the blessed death and passioâ— of Iesus Christ which hee sâ— straightly commaunded vs to keepe in memory as whereiâ— wee shall shew forth his death vâ—till his comming againe For so ofteâ— as ye shall eate this bread and drinkâ— this cup ye shew the Lords death tâ— he come Thirdly this wilfull conâ—empt in any doth manifestly â—eclare the great vnthankefullâ—esse of such vnto God Vnthankefullnesse in a great measure Who â— great measure and deepe comâ—assion towards our poore soules â—oth afforde vs such props and â—ayes to support our weake â—ith as this Sacrament is For â—ch is our weakenesse while we â—e here euen when wee haue â—ained vnto the greatest meaâ—re of grace and assurance of â—r Saluation that wee stand in â—ede dayly of the word and Saâ—â—â—ments as to beget so to conâ—me and strengthen vs in the â—ce receiued And therefore 〈◊〉 neglect the same when the â—rd doth offer it vnto vs doth â—â—nifestly declare great ingratiâ—e against God Fourthly such bee guiltie of 〈◊〉 contempte of the price of their redemption euen the most precious body and bloud of Christ which is offered in this sacrament vnto euery true beleeuer Mat. 26.2 28 6. This is my body which is giueâ— for you c And the very foode of their soules Ioh. 6.55 men so loath so lightly regard Fiftly such men
commendable Esa 1.14.15 yet haueâ—ng their faylings in some pertiâ—ulars the Lord did abhor both â—hem and their seruices hence â—s it that Dauid giuing direction â—nto Salomon his son touching Gods worship Doth prescribe â—s the matter so the circumstances â—hat belong vnto it how and â—fter what manner hee shoulde â—erue the Lord. And thou Salomon â—y sonne 1. Cro. 28.9 knowe thou the God of thy â—ather and serue him with a perfect â—eart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the â—andling of the word of God when men shall leaue the founâ—aine the pure word of life and â—tuffe their Sermons with philoâ—ophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God â—s much beholden vnto them â—hey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice â—t the most in the whole yeare â—hey partake of this Sacrament what would we more although poore Soules in the meane â—ime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ— Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ— which we shal neuer doe so long â—s wee rest contented with the outward matter of Gods seruice â—nd looke not after the right â—anner of our performing of â—he same but of this before And thus much for the Quaâ—â—fication of the person that â—ust communicate Wee come â—ow to the third and last cirâ—â—mstance what hee must Eate â—â—d Drinke Of this Bread of this â—up And so let him eate of this Bread â—d drinke of this Cup. the handling of â—is point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know â—t there is a two-fold Eating â—nally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefâ—â— nor comfort thereby as Iudaâ— did and as all wicked and impenitent persons that liue in theiâ— sinnes and want Faith the hanâ— of the Soule whereby the truâ— beleeuer doth lay hold vpoâ— Christ doe at this day The second is spirituall anâ— mysticall 2 Spiritually and that is by faith iâ—wardly to feede vppon the bodâ— and bloud of Christ And 〈◊〉 much importeth those words 〈◊〉 our Sauiour I am the bread of liâ— hee that commeth to mee shall neâ— hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ— to feede on Christ What it is to feede on Christ is to beleeâ— in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to â—e the Sonnes of God euen to them that beleeue on his name So then â—o feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to â—hem that beleeue in him that â—e doth to them that eate his boâ—y and drinke his bloud to teach â—s that by eating and drinking â—e meaneth nothing but beleeâ—ng And to this end to conâ—me vs heerein compare these â—criptures together He that eaâ—th my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth
seruing but to preserue a temporall life and that but for a time the other tending to the preseruation of a spirituall life and that for euer And heerein indeed do these signes make wonderfully for Gods glory in that hee shoulde make choyce of such weake meanes that so his glory might appeare If we had bin to receiueâ— any other signes or things of aâ— higher nature we should haue been ready to haue pored so vpon the shadow as that we should haue lost the substance and ouâ— senses woulde haue beene more wrought vpon then our heartes which the Lord in his wisedome hath preuented in giuing vs these signes of Bread and Wine Of this Bread Of this Cup. Doct. 8 Last of all obserue heere that if Christ took gaue Bread and Wine retain still their natures and deliuered Bread and Wine then they must needes retaine their former natures and their former proper substance and still remaine the same elementes euen after the words of consecration Against the doctrine of the Church of Rome which holde that after the words of consecration there remaineth no Bread at all but that it is transubstantiated into the very body bloud of Christ a meer fable and fantasie against all diuinity philosophy reason sense and experience Reasons against transubstantiation First it doth ouerthrow the very nature of a Sacrament which consisteth of two partes an outward signe an invisible grace Now then if after the wordes of consecration the Bread Wine were transubstantiated into the very body and bloud of Christ then the signe must needes bee taken away and the element ouerthrowne Secondly the Lord leads vs to the spirituall vse of this Sacrament by sense thus that as the substance of the bread and wine receiued strengtheneth and comforteth the body euen so Christ receiued by faith Ioh. 6.33 doeth nourish and strengthen the soule Now then to take away the naturall vse of this sacrament wherin can our faith be coÌ„firmed strengthened which euer relies vpon this in the vse of this Sacrament that as the bread and wine serueth to nourish and feede our bodies so doth Christ Iesus and the merits of his death passion feede our soules so that while they take away the substance of bread and wine in this Sacrament the very nature and spirituall vse of the Sacrament is taken away with it Thirdly wee now that liue â—nder the Gospell receiue the same in substance which our â—ore-fathers did vnder the Lawe But the Manna they eate off and â—he Spirituall Rock they dranke â—f 1. Cor. 10.1 was not Christs body and â—loud corporally because hee â—as not then come in the flesh â—either had he taken our nature â—pon him Therefore it was by â—ith that they fed on Christ vnâ—er the law Neither is there any other feeding on Christ vnder the Gospell Fourthly if the bread wine should so miraculously be turned into the very body and bloud oâ— Christ how could it bee that iâ— should not appeare vnto the outward senses for our senses still apprehend the same to bee Bread and Wine The eye seeth it the taste deserneth it to bee Bread and not flesh to bee Winâ— and not bloud And thereforâ— that doctrine of transubstantiation is most false and absurd I might hereunto adde diueâ— reasons of this nature As namely if that should be granted theâ— mayntaine what absurditieâ— would follow it As Hypocriteâ— shoulde then eate the flesh oâ— Christ and so be saued inasmucâ— as Christ hath said Hee that eateth my flesh and drinketh my bloud Ioh. 6.15.54 hath eternall life Besides what canibals would they make of christians to feede vpon mans flesh which nature it selfe doth abhorre And to make a naturall body â—n diuers places at one time which cannot be Vse And last of all as this doctrine serueth to confute our aduersaries the Papists that hold there â—s no bread at all in the Lord Supper So it maketh no lesse against such as conceiue there is nothing â—ut bread to bee expected there â—nd this is the condition of many thousands that come â—hereunto They are not able to â—o discerne of the Lords body â—oore Soules they want the eye â—f faith and this must be spiritually discerned Whereas the true beleeuer beholds the Lord truly although not corporally to offer vnto him Iesus Christ with al the precious merits of his death and obedience vnto his endelesse comfort though naturall men neither see nor feele it inasmuch as they being not able to discerne of the Lords body come vnto this Supper as to their appoynted and ordinary foode And thus much for the Apostles precept or commandement Let a man therefore exam c. Let vs pray The Fourth Sermon 1. Cor. 11.29 For hee that eateth and drinketh â—nworthily eateth and drinketh his â—wne damnation because he discerâ—eth not the Lords body IN the former verse wee haue heard the Apostles precept that euery one ought â— Examine himselfe before hee â—ome to the Lords Table and partake of these holy Mysteries Wee haue heard the necessitie of that duty The subiect of it a mans selfe And the duty it selfe examination And wherein the same doth consist Wee are now to speake of the second generall part of the text and that is the reason the holy Ghost doth heere lay downe to inforce the dutie and the Reason is taken from the great hurt and daunger which for want of this Examination is like to ensue layd downe in these words For hee that eateth and drinketh vnworthily eateth and drinketh his owne Damnation That is by eateing and drinking these holy mysteries vnworthily that is vnprepared and vnreuerently they doe thereby prouoke the Lord to plague and â—unish them with some iudgeâ—ent or other in this life to â—â—ring them to the sight of their â—innes and to repentance for the â—ame if not then with condemâ—ation in the life to come â—nd in handling of â—is reason we will â—bserue this order 〈◊〉 speake 1. Of the persons 2. Of the punishment 3. Of the cause of their punishment Of vnworthy receiuers Two sorts of vnworthy receiuers there â—e two sorts one pertaining to â—ods couenant the other not â—e one the godly who thorow â—egligence and carelesnesse may â—â—me to to this Sacrament vnâ—ted and vnprepared without â—at reuerence and due respect â—ey ought to shewe vnto such â—cellent mysteries The other â—icked and profane that want â—ith and so come in their sins ignorance blindenesse malice c. vnto whome this ordinance of God is a sauour of death vnto death And Two sorts of punishment And as the persons do differ so doe their punishments the godly if they come vnprepared vnto this ordinance withouâ— that godly examination and preparation they ought to makâ— thereunto the Lord wil not passâ— by that sinne of theirs but he will bee sure to chastise them so the same they eate and drinke iudgement vnto themselues buâ— what iudgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—fflictioniâ—
principall motiue â—to vs therein in asmuch as the loue of God shoulde constraine vs and our obedience should be free and willing and not wroung out from vs euen as the seruice of a louing and dutifull childe the Loue of whose Father vnto him makes him most carefull to obey and most fearefull to offend Yet let the thoughts oâ— his iudgements haue place in vs likewise that so wee may learne to feare him with Dauid My flesh trembleth for feare of thee and I am afraide of thy iudgements and to obey him and to walke humbly before him in all holy obedience in asmuch as he is a God so fearefull and terrible iust in hiâ— iudgements and true in his word Men naturally are afraide oâ— water Fire Rauenous beasts c oh let vs learne to feare our God who is a consuming fire And will be sure to punish sinne Heb. 12. and take vengeance vpon the impenitent And what though the Lord do not presently punish vs haueing offended shal we say with the wicked Tush God careth not for it Or is their any knowledge with the most high oh no let that be farre from vs but know that it is his mercy to bring vs to repentance Which effect if the Lords patience and long-suffering towards vs worke not in vs his iudgements when they come will bee so much the more fearefull Hauing now handled the doctrine in generall from the scope of the holy Ghost in the whole verse we come now to the parts of it And first for the persons Hee that eateth and drinketh vnworthyly c. 1 The godly themselues may sometimes bee saide to eate and Drinke vnworthily There are of the godly themselues as well as wicked men that may bee said to eate and drinke vnworthily When they shall come and partake of this holy ordinance of almightie God without that godly examination christian preparation they ought to make thereunto Neither may this seeme strange that euen the godly themselues may eate and drinke vnworthily in asmuch as they are not at all times alike carefull to fit themselues and to prepare themselues vnto this duty But either the world the businesses of the same hath so taken vp their affections and their most precious time when this preparation ought to bee made or else some secret sloath and drowsinesse hath crept into them that they haue omitted the same It was the case of this Church of Corinth albeit Gods people that many amongst them had their failings herein Verse 30. for which sinne of theirs the Lord did not spare to punish them with diuers and sundry temporall iudgments Now as the child of God may eate and drinke vnworthily so it followes that such must needes eate and drinke iudgement vnto â—hemselues Howbeit as I said beâ—ore iudgement of affliction Not â—udgement of condemnation for â—here is no condemnation to them â—hat are in Christ Iesus Rom. 8.1 And so â—ndeede the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth â—ignifie not properly condemnaâ—ion but iudgement of afflictiâ—n and so is the same word vsed 〈◊〉 diuers places of Scripture as â—at of Peter Iudgement must begin at the house of God 1. Pet. 4.17 That is punishment and correction must begin with his owne children and so our Apostle expounds the same in the verses following For this cause many are sick amongst you and many weake and some are fallen a sleepe And he addeth further that wee are Iudged of the Lord. That is punished and corrected That wee should not be condemned with the world So that it is not properly to bee vnderstood as our common translation reads it of eternall condemnation that Gods children might eate and drinke so vnworthily but rather of temporall punishment and correction Now then seeing that the godly themselues may thus eate and drinke vnworthily and for that sinne of theirs may prouoke the â—he Lord to correct them with â—emporall chaistsements and corâ—ections as we haue heard Wee â—earne heere-hence this instruction Doct. 2 That many are punished temâ—orally that are not condemned â—ternally Many are punished temporally that are not condemned eternally The Lord would not â—uffer this sinne in these beleeueâ—ng Corinthians to escape vnpuâ—ished but layd sundry sharpe â—orrections vppon them Verse 31. yet in â—e midst of iudgment the Lord â—ough vpon mercy they were â—dged that is corrected of the â—ord Num. 27.12.13.14 That they might not be conâ—mned with the world And thus â—d the Lord deale with Moses â—d Aaron inasmch as they had â—ouoked the Lord to wrath the â—ord woulde not suffer them to â—ter into the land of Canaan The â—e may bee said of Vzza that staid vp the Arke 2. Sam. 6.7 who hauing no calling of the Lord thereunto was stricken of the Lord. And Iosiah who albeit hee was a good King and serued the Lord from his youth yet the Lord gaue him into the hands of Pharaoh Necho 2. Reg. 23.29 King of Egypt who puâ— him vnto a violent death Num. 11.33 The history of the Israelits in their iournying towards Canaan For whose sinne of murmuring the Lord did smite them witâ— exceeding great plagues Psal 90. eueâ— iudgement vpon iudgement vntill he had almost consumed thâ— greatest part of them doth makâ— this cleare The like may beâ— saide of Manasses Iehosophat Hâ—zechiah and the like All whicâ— testimonies as a cloude of wiâ—nesses they all serue to confirmâ— our iudgements in the vndoubâ—ted truth of this doctrine That many haue beene punished temporally that haue not perished euerlastingly And that God will not spare no not the godly them selues be they neuer so neare or deare vnto him but if they will sinne against him he will visite their transgressions with the rod and their iniquity with scourges And this did the Corinthians â—ind by wofull experience who â—or wante of their preparation â—nd godly Examination before â—hey came to the Lordes Table â—he Lorde did punish them with â—ore afflictions although they â—erished not eternally Reason 1 And the Reason is that all the â—orld may take notice of his iuâ—ce that hee is no respecter of â—ens persons but is a God that â—â—th not iniquitie but hates al Sinne whensoeuer wheresoeuer or in whomsoeuer hee findeth it He accepteth not the person of Princes sayth Elihu Iob. 34.19 nor regardeth the rich more then the poore they beeing all the worke of his handes And thus doeth the LORD declare himselfe to bee most righteous and iust in his iudgements and corrections for sinne that all men to the ende of the worlde might learne to quakâ— and tremble at the committing thereof Reason 2 Secondly God doeth oftentimes thus chastice his ownâ— Children in this world least theâ— should bee condemned with the wiâ—ked 1. Cor. 11.32 in the world to come Sinnâ— must bee iudged and sinnâ— must bee condemned Anâ— surely it is Gods mercy vnto hâ— seruantes that the Lorde vvâ— not let them so thriue and go on
in their sinnes for so would they multiplie their iniquities against him but doth correct them betimes and labours to preuent more heauy iudgements which by their sinning they woulde otherwise draw vpon themselues Vse 1 This serues then in the first place to reproue the common course of many men in the world that iudge of Gods fauour or displeasure by outwarde prosperitie or aduersitie Whereas Salomon saith All things happen alike to all Eccle. 9.10 meaning all outwarde â—hings such as is prosperity and â—duersity yet many will take vpâ—n them to iudg censure men â—o bee out of the fauour of God â—ecause of some outward afflictiâ—n that lies heauy vpon them But â—hus might these beleeuing Corinthians bin condemned as wicked who notwithstanding their temporall chastisements were not condemned with the world Who euer had such a load of afflictions as Christ himselfe had layd vpon him Why should we conclude then that such are out of Gods fauour No no. Iudgement begins at Gods house And if the Lord doe not correct men in this life Note it is a sign that the Lord reserues such a one to the condemnation of the rest of the worlde and such indeede haue iust cause to suspect themselues that they are Bastards and not Sonnes for the Lord doeth chastise them whom he loueth and no heauier iudgement can there be vpon any then to thriue in sinne and grow vp in iniquitie yet to be free from correction Vse 2 Secondly the consideration of this one thing may bee a stay and a prop vnto vs in time of temptation and sore affliction When the waters seeme to haue gone ouer our soules as Dauid complaineth And the Lord shall seeme to vexe vs with all his stormes as Iob confesseth Euen this that â—his is the portion of all the â—aints It hath euer been the conâ—ition of the Church God many â—imes feedeth them with the bread â—f teares Psal 80.5 and giueth plentie of teares â—o drinke Rom. 8.38 Yet there shall be noâ—hing able to seperate vs from God nor diuide vs from his preâ—ence Let vs then confesse the â—and of God in all our troubles â—nd withall confesse our sinnes 〈◊〉 the procuring cause of al Gods â—dgements Lam. 3.40 and amongst the â—st of our sinnes acknowledge that our want of preparation to this Sacrament hath prouoked the Lord to punish vs. Little doe men thinke that this negligence of theirs in comming vnto this holy ordinaunce and wante of Preparation there-vnto hath beene the cause of their sickenesse troubles afflictions c. but what sayth the Apostle For this cause some are sicke c. The Lord doth surely chastise for thiâ— sin of vnworthy receiuing this sacrament Again inasmuch as the Lord iâ— thus stirred vp to wrath againsâ— his owne children for this sin oâ— vnpreparednes to chastise them so seuerely with sicknesse weaknesse yea and with death it selfe albeit they bee not condemneâ— for euer We learne by the greatnes oâ— the punishment to conceiue of the greatnesse of sinne And here hence we may learne That is is Doct. 3 no small sinne to come vnworthily vnto the Lords Table It is a great sinne to receiue vnworthily but it is a very great grieuous sin such a sin as highly prouokes the Maiesty of God to anger and drawes Gods iudgements vpon his owne Children that howsoeuer he wil not for euer condemn them yet hee will punish them and correct them for comming vnworthily and eating and drinking these holy mysteries not with that reuerence as they ought to doe These Corinthians were the Church of God embraced the Gospell beleeued in Christ yet because they came vnworthiâ—y to the Lordes Table not so fitted and prepared with that reuerence as they ought to haue done Paul tels them that for this very cause and for this very sin of vnworthy receiuing of this Sacrament the Lord sent those iudgements amongst them Reason The Reason of this poynt is cleare It must needes bee an heauie sinne that procures such a heauie punishment and the greatnesse of the sinne may bee iudged by the greatnesse of the punishment Because the Lorde is euer iust in the distribution of his iudgements Hee doeth not lay heauie iudgements vppon light transgressions nor light punishment where Sinne is grieuous Obiect But some will say this seemes hard that for some neglect and negligent ouersight in comming to the Lords Table the Lord shoulde punish so seuerely and sharpely Answ I answer as our Sauiour himselfe speaketh of his Ministers He that receiueth you receiueth me Luk. 10.16 and hee that refuseth you refuseth mee He that offers any wrong to any Messenger Legate or Embasador of a Prince offers wronge vnto the King that sent him or he that abuseth the kings picture or coyne by clipping it or treading it in the mire it is â—eason against the King himselfe Euen so howsoeuer Christ â—e in heauen and the bread bee not transubstantiated into the â—ody the wine into the bloud â—f Christ as the papists teach â—et because these eliments are â—y Gods ordinance set a part orâ—ained and sanctified by the â—ord and prayers to bee signes and seales of the body bloud of Iesus Christ the abuse of them therefore redounds vnto Christ himselfe Vse 1 This condemnes the practise of most men and women that seldom or neuer regard how they come to the Lords Table though they come in ignorance blindenesse and all manner of prophanesse and wickednesse in their old sinnes and abominations and because that iudgement is deferred thinke either that they haue not sinned oâ— that they shall not bee punished Oh how doe such deceiue themselues they may bee sure that thâ— Lord will not so lightly passâ— this sinne ouer but at the least will bring vpon the transgressor some temporal chastisement anâ— correction to humble them anâ— to bring them to see and acknowledge this sinne of theirs and so to Repentance for the same if not the Lord will be sure to punish the same eternally Vse 2 Secondly if they cannot escape Gods iudgments that eate and drinke vnworthily euen the very seruants of God themselues who come in some weakenesse and infirmitie without that due examination and godly preparation they ought to make therevnto oh then how shall such escape Gods wrath vengeance that contemne this Sacrament make light account of it and will not come at all vnto it that thinke it is at their owne choyce â—o come or not to come to receiue or not to receiue Heb. 2.4 If euery â—in and transgression receiue a recompence of reward How shall such escape as neglect so greate saluation Exo. 4.24 When Moses did but omit the Sacrament of circumcition either of some negligence or carelesnesse or else as it is thought for feare of his wife and Father in law it was like to haue cost him his life the Lord made as though hee would haue slaine him What punishment then doe such
deserue and shall one day draw downe vpon their owne heads that despise the substance and make light account of the bloud of the couenant Christ and his righteousnesse who is heere crucified afresh and offered in this Sacrament vnto euery true beleeuer Vse 3 Thirdly seeing this is so great a sinne to receiue vnworthily wee learne heere that it is not inough to repent and to be greiued for grosse and grieuous sins such as the world cryes out of but we must bee humbled for our secret sinnes infirmities wants Our carelesnesse in prayer hearing of the word receiuing of the Sacrament yea wee must be humbled for our vnworthy comming to the Lords Table for reâ—eiuing this Sacrament carelessâ—y vnreuerently and vnworthiâ—y And hence it is that Dauid â—rayes that the Lord would parâ—on his secret sinnes Psal 19.12 and Peter â—ils Simon Magus to repent Act. 8.22 and â— pray that the thoughts of his â—eart might be pardoned The â—ord hath threatned a curse to â—â—em that doe his worke negliâ—â—ntly saying Ier. 47.10 Cursed bee hee that â—th the work of the Lord negligent 〈◊〉 And yet notwithstanding that we haue all of vs had our failings there in where is the man that is humbled aright and saith Alas what haue I done and seekes to to stay Gods wrath and to appease his anger before the decree come forth Ier. 8.6 and the Lord begins to punish for this sin Vse 4 And last of al seeing weakenesse sicknesse yea and death iâ— selfe with other sharp corrections are all inflicted for sinne and as for other open and grieuous impieties so for this sin oâ— vnworthie receiuing of this Sacrament Learne we then wheâ— the Lord sends sicknes in body diseases weakenesse and want oâ— health or other temporal iudgements in our bodies goods oâ— names amongst other causeâ— let vs impute them to bee seâ— of God for sinne especially foâ— this common sin of ours the vnworthy receiuing of this Sacrament of the Lords Supper But alas though the Lord send abroad his iudgements sicknes diseases weakenesse in mens bodyes c Who thinkes of sin as the cause of all especially of this sinne of vnworthy receiuing of this Sacrament little do men thinke that that is is cause of all well the Apostle concludeth thus For this â—ause many are weake amongst you â—nd sick c Note And experience â—eacheth that the Lord vsuall doth â—ot send more sicknes at any one â—ime all the yeare after then at â—his time of the yeare when most â—houlde or doe receiue this Saâ—rament of the body and bloud â—f Christ Thus much concerning the first â—â—rt of men that may communicate vnworthily euen the godly man himselfe for want of this godly examination and preparation therevnto as also for his punishment But now howsoeuer the Lord in mercy doth thus deale with his seruants and for this sin of theirs correcteth them here that they may not perish hereafter It is not so with the wicked their vnworthy receiuing is punished after another manner They eate and drinke their owne damnation Thaâ— is amongst all other their sinnes this their vnworthy receiuing is not the least but the Lord doth and will impute the same vnto them 2 Sorts of vnworthy receiuers are the wicked properly so called and this doth helpe to filâ— vp the measure of their iniquities and hasteneth their condemnation And now being to speake oâ— the wicked and their punishment we will labour to discouer the person of the vnworthy receiuer and then to speake of his punishment Now for the more certaine discouery of the person of the vnworthy Communicant Vnworthy receiuers discouered by being compared with the worthy and who it is that may most properly be so called and who it is that doth thus abuse Gods holy ordinance and eate and drinke vnto his own eternall condemnation â— take it to be needfull first to â—hew who they bee that receiue Worthily So shall wee come the â—etter to discerne who they bee â—hat receiue vnworthily For reaâ—on it selfe doth teach vs that it â— the readiest manner of teachâ—ng one to know which is the â—rong way by instructing him â—â—st which is the right way for that is but one whereas other by-wayes are many For whosoeuer is not a worthy receiuer must needs be an vnworthy one whether he come too short or goe too farre Who receiue worthily Now such onely receiue this Sacrament worthily who both see and acknowledge their own vnworthinesse Wherein there is first of all Knowledge required 1 Such as haue a competent measure of knowledge which is the ground of all other grace And that is to be considered two wayes First more generally in the knowledge of the principall poynts of Christian religion Seuen things to be knowne of euery worthy receiuer Secondly more particularly in the Knowledge of this Sacrament Touching the first of these seuen particulars must be known of euery worthy receiuer First that the Lord hath reuealed in his Worde what wee ought both to know and acknowledg concerning his VVill that all thinges therein contained are true VVhich whosoeuer knoweth not cannot bee in the estate of grace much lesse can bee a worthy receiuer of this Sacrament Secondly touching God himselfe the worthy receiuer must know that there is but one God who is of a spiritual nature most wise iust mighty and mercifull who hath ordained all thinges created al things and gouerneth all things according to his owne will And that this God hath reuealed himselfe in three persons Father Sonne and holy Ghost and that these three are but one God Thirdly concerning man the worthy receiuer must know that God in the beginning created man in a most happy estate perfect in soule and body after his owne Image who by his owne disobedience lost his own happines procured Gods curse and made both himselfe and posterity subiect vnto all misery Fourthly for our selues wee must acknowledge our selues to bee corrupted seede of corrupt Parents conceiued and borne in Sinne and brought forth in iniquitie whereby we deserue Gods curse and euerlasting condemnation Fiftly concerning our remedy the worthy receiuer must know that neither himselfe nor any Creature in Heauen or Earth could free him from that cursed estate but that God the Father of his meere loue and tender compassion without any desert of man did send his owne Sonne to take our nature vpon him and in the same to worke our redemption and to reconcile vs vnto God Sixtly the worthy receiuer must know that forasmuch as his redemptioÌ„ is wrought by Christ wee must haue some meanes to make that ours which is Christs and that is onely Faith for it is Faith that apprehends and applies Christ and his obedience and makes the same ours as wee had wrought it our selues And last of all the worthy receiuer must know that this faith â—s not in our selues but it is the â—ree gift of God wrought by the Spirit of
God by the Ministerie of the word and that God hath appoynted meanes as for the begetting of faith so for the strengthening and daily increase of the same in vs such as are the Word Sacraments Prayer c. Secondly Besides the knowledge of Christian religion in generall Rom. 10.2 Particularly in this Sacrament there is further required in all worthy receiuers a particular knowledge of this sacrament the nature of it as namely what he doth receiue how he doth receiue and why he doth receiue al which we haue spoke of in the former Sermons Vse Now then my brethren is this knowledg to be required in euery worthy receiuer then may we by this first property perceiue what an infinit number come to the Lords Table vnworthily and in so doing eat and drinke their owne damnation for alas how few do truly know these things but are altogether ignorant of these maine and fundamentall poynts of Christian Religion without the knowledge wherof none can be saued much lesse receiue this Sacrament vvorthily This being so wee see what great need there is for euery one that will approach to the Lords Table to labour for Knowledge and to vse all holy helpes and means whereby they may attain vnto it Least for their ignorance they be iudged vnworthy receiuers and so bee guiltie of this fearefull iudgement to Eate and Drinke their owne damnation The next thing required to a worthy receiuing of this Sacrament 2 Faith is Faith which cannot bee without Knowledge but must follow it For heere by Faith is meant not onely a giuing credit to all those things we spake of before in Knowledge but a certaine assurance of the heart in euery Child of God and worthy receiuer of this Sacrament that all those promises which God hath made vnto his Children pertaine vnto him Now this Faith standeth in two thinges as Knowledge did For the Faith that is required of the worthy receiuer must take hold vpon Christ as he is offered in the Preaching of the Gospell and so of his death obedience and resurrection whereby hee comes to haue assurance that his sinnes be forgiuen him and hee receiued into fauour But besides this there is another degree of Faith required in this Sacrament and that is as Christ Iesus hath and doth most truly offer himselfe vnto the true beleeuer in this Sacrament So the worthy receiuer must be assured thereof and accordingly takes these outward signes as seales and pleadges whereby his faith becomes more more confirmed then by the bare promise made in the Gospell Vse Whereby againe we may see how many more Vnworthy receiuers there bee Seeing that as the greatest part wants knowâ—edge So of those that haue Knowledge the greatest part of them wante Fayth as â—heir liues doe sufficiently declare 3 Repentance The last propertie that I will stand vpon is Repentance which proceedeth from a true faith and is most necessarily required of al those that worthily receiue this Sacrament For marke I pray you whereas in this Sacrament we be cuppled with Christ and are made one with him of necessity now wee must become New creatures and be changed inasmuch as we are now knit vnto Christ And wee must now parte with the practice of sinne for the practice of Godlinesse else how can wee haue any fellowship with Christ for to saâ— we haue fellowship with Chriâ— to walke in darkenesse we lyâ— for there can bee no agreemenâ— betweene light and darkenessâ— Beest thou in Christ declare dâ—clare it by thy walking For thâ— that are Christs haue crucified the flesh with the affections and lusts And surely this true repentance extendeth it selfe very far euen to the obedience of the whole law of God First to the hating and forsaking of al things that bee euill and forbidden in the Lawe as also in the loue and practising of all that which God requireth And here-hence doe flowe all those graces of God which doe so adorne his Seruants as loue to God and his children humilitie meekenesse patience c. which such as are not knit vnto Christ are strangers vnto and altogether vnacquainted with Whereby as by the former we may see how many more are cut off from the number of worâ—hy receiuers euen all vngodly persons who though they haue neuer so much knowledge and boast neuer so much of their faith yet inasmuch as there appeares not in their liues true repentance for sinne Which will shew it selfe euer by the effects of it Certaine it is that their knowledge is but braine-knowledge not experimentall and sanctified knowledge and their faith they boast of presumption and not faith And thus as shortly as I could I haue shewed what is required to worthy receiuing Whereby it may most euidently appeare what it is to receiue vnworthily For whatsoeuer is not agreeable vnto this must needes be vnworthy receiuing and such doe eate and drinke vnto their own damnation Of which sort be all those that bee ignorant of these necessary poynts of christian religion Who receiue vnworthily who come in their old sinnes ignorance 1 Such as are ignorant blindnesse vnbeleefe c Who as they are ignorant of Gods word and will so they know nothing of the doctrine of this Sacrament but are exâ—reame ignorant and blinde in â—hese holy mysteries not knowâ—ng the institution of this Saâ—rament the matter of it nor in â—hat manner they should come â—nto it Such ignorant soules â—ust needs come without the â—edding garment and so eate â—rinke their owne Damnation vnâ—sse they repent Vse 1 Which must serue to admoâ—sh all ignorant people and â—ore blind ignorant soules to â—e heede that they doe not ignorantly rush vpon their owne destruction and eate and drinke vnto their own damnation but labour to be instructed learne to know how they should come worthily and prepared thereunto Secondly this may be noted further as a good direction vnto the ministers of God how to be haue themselues towards sucâ— as are ignorant want faith anâ— yet abide in their sins Such muâ— not be admitted vnto the Lord Table though they would thruâ— in themselues thereto Anâ— to allowe and admit of such one for ought I can see is to be made partaker of his sinne Aâ— it were to put a sword into a maâ— mans hand is to make himselâ— guiltie of what hurt he shall doâ— euen so that Minister that shaâ— know one to be vnworthy and yet admit him who can account him innocent Obiect But the Minister hee doth not know him to be vnworthy he is to haue charitie towards all Answ Nay rather I say with the holy Ghost that the good shepheard must know the State of his sheepe And euery faithfull Minister must labour to know the state of his flocke who may be admitted â—nto the Lords Table and who â—ot And therefore the Lord â—equireth this at the hands of â—uery good shepheard that hee â—trengthen the weake Heale the â—cke Binde vp the
singular benefits that come vnto vs by the same And thus much for the Apostles Reason in this 29. verse To inforce his former duty of preparation ⸪ Let vs pray The Fift Sermon 1. Cor. 11.30.31.32 For this cause many are weake and sicke among you and many sleepe For if we would iudge our selues we should not be iudged But when we are iudged wee are chastened of the Lord because wee should not bee condemned with the world OVr holy and blessed Apostle Saint Paul hauing in the former part of this chapter The Coherence â—et downe the true and holy manner of ministring and receiuing the Supper of the Lord as â— direction for all good Minister and people to follow Doth iâ— the seuenth and twentith verse threaten the vnworthy receiuers that they are guiltie of no lessâ— then high treason against thâ— blood of Christ for prophaning and vnworthy receiuing of thâ— same And verse 28. He layes dowâ— a generall rule to be obserued oâ— all that will come worthily anâ— prepared as they ought Let euerâ— one therefore examine himselfe anâ— so let him eate verse 28. c. First his knowledge whether it be sound anâ— sanctified 2. His faith whether iâ— be firme or not 3. His Repentance whether hee haue a dislikâ— of sinne past a resolute purpoâ—â— and indeuour to auoyd sinne foâ— the time to come resoluing to obey God in all things 4. whether he come in loue and charitie to man All which are absolute necessary in euery true communicant that desires to receiue this Sacrament worthily Verse 29. The better to awake al carelesse and vnreuerent receiuers of this holy Sacrament The Apostle comes to shew them the danger of the want of this preparation viz. That such doe not onely loose their labour or the benefit which otherwise they might receiue by the vse of this Sacrament but such doe indeede prouoke Gods heauie wrath and displeasure against them hereby hasten and procure their owne iudgement Because they discerne not the Lords body That is they put no difference betweene the Bread and Wine thus consecrated and set apart for such a holy vse and ordinary Bread and ordinary Wine Now in this 30. verse the words of this text the Apostle comest oâ— proue that which hee had seâ— downe before viz. that the vnworthy receiuer of the Lordâ— Supper drawes downe Godâ— heauy wrath and vengeance by this meanes vpon him and this hee doth by bringing in the Church and people of God in Corinth to witnesse this truth who for this very sin of vnworthy receiuing of this Sacrament were many of them stricken some with one disease and some with another saying For this cause many are sicke and weake c. q.d. You your selues oh Corinthians finde this to bee true that the vnworthy receiuer of this Sacrament eateth and drinketh his owne iudgement Seeing that for this sinne of yours the iudgment of God is vpon you in punishing many of you with faintnesse sicknesse yea and with death also All which iudgements of God now resting vpon you are so many witnesses of Gods displeasure against you for this sinne This is the some of this verse Doct. 1 Wherein wee are to obserue how our Apostle applyeth particularly that which he had so generally propounded touching the abuse of this Sacrament It is the ministers duty to make particular application of their Doctrines Teaching That it is the duty of euery faithfull minister of Iesus Christ to make particular applications of those Doctrines the which they deliuer not to sooth the people in their sinnes but plainly to set them before them and to shew them the iudgments of God that are vpon them for the same And thus doth Nathan make a particular application of the parable of the sheepe saying to Dauid 2. Sam 12.7 I. Reg. 21. Exo. 9.13 Act. 14.25 Mar. 6.18 Ioh. 4.9 Thou art the man Thus doeth Elias reproue Ahab Moses Pharao Paul Felix and Iohn Baptist Herod c. yea thus doth Christ him self deale with the woman of Samaria who did but dally with Christ vntil he came to lay to her charge her particular sin that she was a wicked woman no better then a whore or harlot and then she was tamed and began to listen vnto Christs doctrine And there is great reason that the Ministers of God should deale thus truely and faithfully with mens soules For Reason 1 First it is Gods commaundement that his ministers shoulde deale so plainely Eze. 33. and faithfully with the soules of men to lay open their sins and to acquaint them with the iudgment to com And heere-hence it is that the Lord doth giue vnto his seruants in the Ministery such names and titles which serue to put them in mind of their duety heerein Eze. 3.1 Eze. 34.1 1. Sam. 9.9 2. Pet. 1. â—3 as Watch-men Shepheards Seers Remembrancers c. Reason 2 Secondly because we know that conviction is the ready way to Conuersion And the iudgement of man must first of all bee convicted to see its error before he can come to leaue and forsake the same Now then inasmuch as this is it where-vnto all the labours of Gods seruants in the Ministerie doeth tende to bring men to see their sins and to repent for the same this can they not more better effect then by the particular application of their Doctrins bringing downe the same and applying it vnto the consciences of the hearers Vse 1 for reprofe And surely this doth serue to shewe why so many that labour in the Lords vineyard amongst vs are so vnprofitable and do so little good in their Ministerie the reason is plaine they deliuer generall Doctrines without their Vses they make not a true and particular application of the same vnto the Consciences oâ— their hearers and so it wants the life of all Application and fals to the ground Men hauing noâ— their portion out of the same deuided amongst them Vse 2 Secondly for instruction to Ministers this may serue to admonish all Ministers of the Worde that as they desire to see some fruite of their labour the conuersion of their hearers and those the Lord hath committed vnto their charge So to behold Pauls practice here to deale faithfully with mens soules to rip vp mens consciences to smite home to presse them with their sinnes and to say with Nathan Thou art the man For indeede such is the deceiptfulnesse of mans nature that vnlesse men be plainely and faithfully dealt withall wee may see that selfe-loue wil make men put off the most wholesome instructions vnto others as if they did no whit concern themselues This is a good lesson for such and such a man I would they had heard it Whereas indeede it concerneth none more then themselues Paul preuents this amongst this people of Corinth and tels them That many amongst them were weak c. Oh that this duty were duly regarded of all in the ministery it could not be
but we should then find the fruite of the same much peace in our own soules in the conscionable discharge of our duty therin and the good of many a poore soule that is vnder vs. Vse 3 For instruction to hearers Thirdly lastly if this be the duty of Gods Ministers to make particular application of his doctrines and to presse the same vp on the consciences of his hearers You that are our hearers must be thus content to bee dealt withall and not to storme against the Minister nor to kicke against the word For this know that if the word of God be not as an edged sword to cut the throat of thy sins it is a sign the Lord hath cast thee off from his care intends to glorifie himself in thy destruction And therefore as you tender the saluation of your owne soules suffer the Lords Chyrurgians to make incision into your souls by the sharpe razour of the Law who best know what will be the danger of a festred soule with Sinne and must launce the same before it can be cured rather say with Dauid Let the righteous smite me friendly Psa 141.4 a good signe of an humbled soule and broken heart Many are weake sicke c. Heere we haue three kinds of corrections visitations that almighty mighty God layeth vppon this people 1. Many were weake That is had vppon them some lingering and fainte diseases as the Consumption c. 2. Some were Sicke and so were vexed vvith more painefull griefes as Agues Fluxes Feuers c. 3. Some were fallen asleep that is the Lord had by his own hand taken them out of the worlde by death Obiect But here lyeth the doubt how the Apostle knewe that these plagues and punishments sent of God were for this sin of theirs their vnworthy receiuing of this Sacrament Answ I answere First he was taught and instructed by Gods spirite what to say and therfore might boldly say it But besides Paul knew that God had threatned thus to plague his people for this sinne as hee threatened by Moses his seruant Deu. 28.21.22.27.28 And had further in all ages executed sundry iudgements vppon his Church and Children for such open and common transgressions And therefore Paul seeing these iudgments vpon these Corinthians and knowing this to be a common sin amongst them as Gods Minister concludeth thus For this cause c. And heerin I see not the contrary but the seruantes of God haue warrant to say the like namely that when we see a iudgment of God vpon a place and withall doe see some great and common sinne to raign amongst them we may safely put them in minde of their sinnes and tell them that this iudgment of God is vpon them for such sinnes as are so rife notorious amongst them There was good cause then why Paul shoulde thus charge them Doct. 2 Now for the seuerall iudgement it is not needeful to search so to determine what diseases they were that this Church and people were sicke of and died It is sufficient for vs to knowe that these sicknesses and diseases which the Lord had sent were strange diseases as may appeare in that our Apostle doth take speciall notice of them which he would not haue done if these had been ordinary The note that we may obserue herehence is That sicknesse Sicknesse and diseases are the fruit of sin diseases c. are the fruit of sinne according to that of the Prophet Ieremy Man suffereth for his sin Lam. 3.39 And this doth Moses most clearely set downe when hee denounceth so many seuerall punishments against the people of Israell as the Pestilence Deu. 28.22 Feuer burning Ague Consumption c if they should disobey the the voyce of the Lorde their God But of this we haue spoken more fully in the former Sermon The reasons are Reason 1 First the Lord is iust and cannot do any wrong He neuer correcteth but their is some thing amisse Reason 2 And Secondly euery man is guilty of many sinnes the least whereof deserue all those corrections that are layd vpon him And wee haue euer cause to say moreouer Lam. 3.22 That it is the Lords mercy that we are not consumed Our sinnes euer deseruing heauier plagues and more greuious iudgements Vse 1 Let this teach vs then in all our afflictions to acknowledge our sinnes to be the cause thereof and to make a good vse of the same to reformation of life For these diseases of what nature soeuer they be but the fruit of sin This was that counsell that Daniel gaue to Nabucadnezzer Dan. 4.24 Namely to breake of his sinnes by repentance And his transgressions by hauing compassion on the poore And surely this is the best counsell that one Christian can giue to another in affliction viz. To breake of their sinnes by vnfained repentance and turning vnto the Lord. This is the way to stop the breach of Gods wrath and to moue the Lord to reuoke his iudgements and without which we shall but wearie our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes or else the hand of God cannot bee remoued Vse 2 Secondly this condemnes that hellish and brutish speech of many who when they are weake or sicke or at the poynt of death ascribe all to fortune chance or this or that cause But neuer looke vnto the correcting hand of God Iob acknowlegeth all these things to come from God though it was the deuill and wicked men that spoyled him Oh let vs in Gods name Iob. 1.21 learne to bee wise herein to acknowledge that all sicknesse and euery kind of disease is Gods visitation sent of God to humble vs to make vs to know and to acknowledg our sinne and to seeke vnto him for mercy And surely when wee know that sicknesse comes from GOD it will make vs not onely to seeke vnto him for helpe and deliuerance from trouble but be a good meanes likewise to worke in vs patience to wayte his leasure when wee can perswade our selues that they come from a louing Father sent for the good of our Soules And many sleepe Hence I might obserue diuers things Doct. 3 First the mercifull and gracious dealing of the Lord GOD towards his children Gods iudgments are seasoned with mercy who rather then they shoulde come to eate of this Sacrament vnworthily Esay 57.2 and so to prouoke him to wrath against them doth first humble them by sicknesse Esa 54.7.8 and after takes them away by death And thus indeede the Lord takes away his children when they are at the best and by death hee doth preuent many euilles in them to come And thus the faithfull are taken away from the Euill to come Psal 103.13.14.15 And howsoeuer he may seeme for a time to hide his face yet with an euerlasting mercy he hath compassion on his But I will not stand long on this poynt Vse
The vse shewes what a foolish custome that is amongst the Papists yea amongst many other that are ignorant herein who in time of sicknesse and weakenesse must then receiue the Sacrament at home in their houses in their chambers and on their beds I do not speake this as that I holde it in all cases vnlawfull so to doe but that the sicke desiring it may haue the same administred vnto him that doth hunger and thirst after the same and is in some good measure prepared thereunto But I speake as the same is commonly so vsed oâ— rather indeede abused For whaâ— do such else but crosse God to his face For whereas the Lord doth by sicknesse tye vp a man or woman and doth as it were round them in the eare and say thou maiest not receiue at this time thou art vnfit they say oh but we will receiue and that at home though the Lord say nay And whereas the Lord hath shut them out of his house and keepe them backe from his Table least they shoulde abuse so holy an ordinance they notwithstanding are so far from being humbled for their sinnes and for their particular failings therin in this duty as that if the Lord do not strik with the stroke of death it selfe they will not be kept from abusing the same still I speake not this I say to dishearten any from receiuing of this Sacrament either at home or in time of sicknes but to warn men of their superstitious custome therein who receiue the same superstitiously and consider not that the Lords hand is euen then vpon them for abusing the same before And some are fallen a sleeepe Doct. 4 The last thing that we may obserue from this texte is The death of the godly is but a sleepe how the Apostle calleth here the death of the godly a Sleep A poynt indeede of singular comfort to the godly in that the death of their bodies is nothing else but a sweete sleepe They die not but sleepe And so it is sayde of Dauid Salomon Hezechias c. That they Slept with their Fathers And so in the New Testament death is vsually tearmed a Sleepe As when CHRIST came to Lazarus Ioh. 11. hee sayth Lazarus is not dead but Sleepeth And of Stephen it is sayde Act. 7. that Hee fell asleepe And so are the graues of the Sayntes departed called Beds according to that of the Prophet Esay 57.2 And they shal rest in their Beds euery one that walketh before the Lord in righteousnesse Now the Reasons of this resemblance are thus conceiued Reason 1 First as such as lie downe in their beds to sleepe doe not lye downe for euer but rise againe much refreshed and more chearfull then before to doe the work of life Euen so the elect of God and the bodies of his saints howsoeuer they tast of corruption do not perish in corruption but are layde in their graues as in a bed of Downe Reu. 14.13 that so resting from their laboures and from all paine and griefe they may rise againe at the last day to eternall life Reason 2 Secondly a man that is asleepe may bee awaked out of the same by another Euen so the dead are as easily reuiued by the voyce of God as the liuing man awaked out of his shallowest slumber Vse 1 Such then do erre not knowing the Scriptures nor the power of God that teach and maintaine that the body by death is resolued into its first principles without hope of restoring to life As also against all Sadduces that conclude against the Article of our resurrection But not to stand on this Vse 2 We learne heere not so much to feare death For it cannot hurt the Childe of God there is nothing in death to be feared of the godly It is the passage into life the body resting in the graue as in a bed vntill that great day of the Lord shall come when it shall rise againe to life Which may teach vs likewise to moderate our lamentation for the departure of our friends 1. Thes 4.13 Brethren sayth Paul I would not haue you ignorant concerning them that sleepe in the Lord that ye should mourne as men without hope Shewing that this immoderate feare of death and this excessiue mourning of many for the dead it springs from ignorance want of Faith For if we beleeued this that they are layd a sleepe and their Soules beeing in heauen their bodies lie in the earth as in a bed of Downe vntill the iudging day and then that they shall rise to glory why shold we mourn so much for them For if wee woulde iudge our selues wee shoulde not be iudged of the Lord. In this verse the Apostle sheweth a reason why the Lord dealeth so sharpely with his people and correcteth them so sorely for this sinne of theirs their vnworthy receiuing of this Sacrament namely because they wold not see their sin be humbled for the same and condemne themselues as guilty before God of vnworthy receiuing of this Sacrament And therfore the Lord was constrained to take the matter into his owne hand and to correct them for the same For if we would iudge our selues That is enter into our owne hearts examine our owne wayes and call our own sinnes vnto account and condemne our selues for the same then should we not in this manner be iudged and condemned of the Lord. Concerning this remedy heere prescribed by the holy Ghost to auoyd Gods iudgment and eternall condemnation It stands we see in the practise of this most needefull and Christian duty of mens entering into their heartes and Soules to examine and find out their sins and to iudge and condemn themselues for the same Now that we may perform this duty aright we must know Four things necessary to the iudging of a mans selfe there is a fourfold duty to be performed by vs for in iudgment there must be examination accusation condemnation and execution And these foure are likewise necessary to the iudging of a mans selfe First Examination there must be a serious examination of our selues and of our own estates how it fareth betwixt God and our soules which is wrought by the law of God by the which as in a glasse we may behold the sundry sins we haue committed as so many spots and blemishes in our soules and this examination and tryall of our own hearts and estates is so needfull as that without it it is impossible to iudge himselfe or to repent truely of his sins For by the conscionable perfourmance of this duty coms the knowledg of sin and of our misery which is the first step vnto true repentance And to this end in the word of God the Lord doth often call vp on men to consider their wayes and to call their liues to acount and that so they may attaine vnto the sight of their sin and come to repentance for the same The Prophet Ieremy doth often call vpon this
The Lord euer effecteth what is the purpose of his owne will The gifts and calling of God are without repentance Rom. 11.29 Ioh. 13.1 whom he loueth he loueth to the end His loue is perpetuall and therefore sayth Esay 44.8 With an euerlasting loue had I compassion on thee sayth the Lord thy redeemer And indeed this is a most certaine rule that where God beginneth the good worke of grace there is no opposition whatsoeuer that can bee made by the Deuill the World or our owne Corruptions shall euer be able to hinder the same And therefore sayth Paul I am perswaded Phil. 1.6 that he that hath begun this good worke in you will finish the same vntill the day of Iesus Christ And it is made the very finall cause why God sent his Sonne into the VVorlde euen this That all that beleeue in him should not perish Ioh. 3.16 but haue life euerlasting And vnto all that I haue sayd adde these Testimonies I know my Sheepe Ioh. 10.27 28. I giue vnto them eternall life and they shall neuer perish Neither shall any pluck them out of my hand Rom. 8.1 And there is no condemnation to them that are in Christ Iesus 2. Tim. 2.19 And that the foundation of the Lord remaineth for euer sure Surely there is no poynt of Doctrine more often vrged or clearly proued in the Scripture then this to shew the certainety of the saluation of al the elect that their life is hid with Christ in God Col. 3.3 And that such shall neuer perish And hence it is that Christ is called the Author Heb. 12.2 and finisher of our faith to comfort and stay the poore sheepe of Christ with this that if the Lorde haue in any measure begun in them the true worke of grace as he is the author of it For euery good gift and euery perfect gift coms from him that is the Father of light Iames 1.6 and God of all consolation So he will neuer cease vntill he haue brought the same vnto perfection And the reasons heereof are Reason 1 First because the Lord that hath from all eternity willed the saluation of all the elect is immutable and vnchangeable His gifts are without repentance Rom. 11.29 his foundation standeth sure And wee are kept by his power vnto saluation 2. Tim. 2.19 Reason 2 Secondly the Elect are sure of Saluation in regarde of the price of the same and that is the bloud of Iesus Christ which cleanseth from all Sinne. 1. Ioh. 1. And that beeing giuen as a ransome for many what a fearfull imputation shoulde wee cast vppon it if the same shoulde not be auaileable vnto the elect to Saluation Reason 3 And thirdly it were directly to crosse Gods iustice which being satisfied in the death of the Sonne of God for the sins of all the elect and to make the same of no validitie if the elect redeemed by Christ should finally fall away and perish euerlastingly But not to stand vppon these Reasons The vses are Vse 1 First to take notice of Gods vnspeakeable loue and mercy vnto his Church and Children Who euen heerein hath magnified his mercy towards vs not only setting vs free from the prison of our sinnes and from the fearefull punishment belonging vnto the same but hath also in deepe compassion towardes our poore Soules acquainted vs that we shall not come into condemnation but shall escape from death vnto life To the end that being free from that same bondage and seruile feare that the Wicked liue vnder Wee might learne to serue the LORDE in Righteousnesse and Holynesse yea with much ioy and comfort Luke 2. all the dayes of our life Vse 2 Secondly this serues to discouer a wonderfull poynt of folly that raignes in the world of all the mercyes of GOD this is the cheefest when the Lord doth giue vnto a man Christ and the benefits of his passion amongst which this is not the least assurance of Gods loue touching remission of sinnes and our euerlasting saluation And yet alas wee see of all things this is lesse sought for as if saluation and eternall life were not worth the seeking Heerein wee are like vnto little children that looke after babies in a booke and regard not the matter Oh why shoulde wee bee so foolish to seeke those things which cannot continue and let goe those things as are both perpetuall and eternall Doe we affect perpetuities doe wee desire a glorious a comfortable an honorable and withall an vnchangeable estate Beholde heere is an excellent estate indeede Eternall Saluation an Eternall inheritance An Eternall wayte of glory A Lease not of one and twenty yeares but for tearme of such a life as shall neuer see death Why then seeke wee not after it and get good euidences of the same that so at last Saluation may be our portion And thus much breefely for the second conclusion We are chastised of the Lord that wee might not bee condemned with the world The Apostle herein labours to prooue that these iudgments of Almighty God vnto them that can make a right vse of them are but Fatherly chastisements and instructions to keepe his children from the condemnation of the world We are chastised of the Lord c. q. d. You are euen in the midst of your trials troubles and afflictions to beholde Gods mercy towards you who doth thus correct you not out of any hatred hee beares to any of you but euen as a louing and deare Father correcteth his own childe to preuent more dangerous courses which might bring him to shame in the end So God doth exercise you with these temporall chastisements that thereby hee might keepe and restraine you from falling into such sinnes as might bring you to Damnation with the rest of the world the Doctrine then is Doct. 8 One principall meanes that God doth vse to free his children from condemnation is correction That one principall meanes that God doth vse to free his Children from condemnation is correction For whereas by nature they are corrupt aswell as the wicked God vseth this correction as a soueraigne Medicine to Purge out their corruption and so to cleanse them from their sin to bring them to repentance and to Saluation This is intended by Christ when he saith Euery branch that beareth not fruit in mee he taketh away Iohn 15.2 and euery one that beareth fruit he purgeth That it may bring forth more fruit And most agreeable vnto this is that of the Prophet Dauid Psa 94.12 Blessed is the man whome thou chastisest O Lord and teachest him in thy Law That thou maiest giue him rest from the dayes of euill whilest the pit is digged for the wicked Whereby wee learne what an excellent fruit commeth to Gods children by correction euen no lesse then such as accompanie eternall life and Saluation Which commeth to passe not simply thorough afflictions For then shoulde the wicked haue the